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A BOOK ON CREATION( A M O R C )
i b d
S e p h e r Y e z i r a h .
A BOOK ON CREATION;
OR,
T H E J E W I S H M E T A P H Y S I C S
or
R e m o t e A n t i q u i t y .
With English Translation, Preface, Explanatory Notes and Glossary,
BY
R e v . D r. I S ID O R K A L I S C H ,Author o f the “ Guide for Rational Inquiries into the Biblical Scriptaiea,”
“ Tome dee Morgenlandee,” Tranalator of “lfa th an the Wlae” from the Gorman, eto., eto., eto.
NEW YORK: L. H. FRANK & CO., P u b l ish e r s a n d P r in t e r s,
No. 32J Bowery.
1 8 7 7.
E ntered aooordlng to Act of Oongreaa, In the year 1877, by
L. H. F B A N K A C O . ,
In th e Office of the L ibrarian of Congtea# a t W aahlngton, D. C.
[A LL BIGHTS BE8EBVED]
T h is Photolithographed Edition Especially Prepared for T h e Supreme Council
ofT he Ancient and Mystical
O rder
Rosae Crueis
S e c o n d E d i t i o n , O c to b e r 1950
T h i r d E d i t i o n , M a r c h T954
F o u r th E d i t io n ', J a n u a r y 1957
F i f t h E d i t i o n , J a n u a r y 1960
S ix th E d i t i o n , N o v e m b e r 1962
S e v e n th E d i t i o n , F e b r u a r y 1966
E ig h th E d i t i o n , J u ly 1968
N in th E d i t i o n , F e b r u a r y 1970
T e n th E d i t i o n , A u g u s t 1971
E le v e n th E d i t i o n , Ju ly 1972
T w e l f th E d i t i o n , J a n u a r y 1974
PREFACE.
This metaphysical essay, called “ Sepher Yezirah, (book on creation, or cosmogony,) which I have endeavored to render into English, with explanatory notes, is considered by all modem literati as the first philosophical book th a t ever was w ritten in Jh e He- brew language. B ut the time of its composition and the name of its author have not yet been ascertained, despite of the most elaborate researches of renowned archaeologists. Some m aintain th a t th is essay is mentioned in the Talmud treatise Sanhedrin, p. 66 b. and ibid. 67 b. which passage is according to the comm entary of Rashi, to treatise Erubin, p. 63 a., a reliable historical notice. Hence th is book was known already in the second or a t the beginning of the th ird century of the Christian E ra. The historian, Dr. Graetz, tries to show very ingeniously in his work, entitled “Gnosticism,” p. 104 and 110, th a t it was written in the early centuries of the Christian Church, especially when the ideas and views of the Gnostics were in vogue. This opinion, however, he afterwards revoked. (See Dr. G raetz’s “ H istory of the Jews,”
VoL Y, p. 315 in a note.)D r. Zunz, the N estor of the Jewish Rabbis in
Europe, maintains th a t we have to look for the genesis of ihe book “Yezirah” in the Geonic period, (700 —1000), and th a t it was consequently composed in a post-talmudical time. B ut if so, it is very strange
th at Saadjah Gaon, who lived in the tenth, and Judah Halevi, who lived in the twelfth century, represented the book “Yezirah” as a very ancient work. Therefore it seems to me, th a t Dr. Graetz had no sufficient cause to repudiate his assertion concerning the age of this book; because all the difficulties which he himself and others raised against his supposition, fall to the ground, when we consider th a t the most ancient works, holy as well as profane, had one and the same fate, namely, that from age to age more or less interpolations were made by copyists and commentators. Compare also Prof. Tenneman’s “Grund- riss der Geschichte der Philosophic,” improved by Prof. W endt, p. 207.
Tradition, which ascribes the authorship of this book to the patriarch Abraham, is fabulous, as can be proved by many reasons; but the idea th a t Rabbi Akiba, who lived about the beginning of the second century, composed the book “Yezirah,” is very likely possible. Be this as it may, it is worth while to know the extravagant hypotheses which ancient Jewish philosophers and theologians framed as soon as they began to contemplate and to reason, endeavoring to combine oriental and Greek theories. Although there is an exuberance of weeds, we will find, nevertheless, many germs of truisms, which are of the greatest importance. A Christian theologian, Johann Friedrich von Meyer D. D., remarked very truly in his German preface to the book “Yezirah,” published in Leipzig, 1830: “This book is for two reasons highly im portant: in the first place, th a t the real Cabala, or mystical
doctrine of the Jews, which must be carefully distinguished from its excrescences, is in close connection and perfect accord with the Old and New Testaments ; and in the second place, th a t the knowledge o f i t is of great importance to the philosophical inquirers, and can not be put aside. Like a cloud permeated by beams of light which makes one infer that there is more light behind it, so do the contents of this book, enveloped in obscurity, abound in coruscations of thought, reveal to the mind th a t there is a still more effulgent light lurking somewhere, and thus inviting us to a further contemplation and investiga- tion, and a t the same time demonstrating the danger. o f a superficial investigation, which is so prevalent. in modem times, rejecting that which can not be understood a t first sight.”
I shall now try to give a sketch of the system as it is displayed in the book “Yezirah,” which forms a link in the chain of the ancient theoretical speculations of philosophers, who were striving to ascertain the tru th mainly by reasoning a-priori, and who imagined th a t it is thus possible to permeate all the secrets of nature. I t teaches th a t a first cause, eternal, all-wise, almighty and holy, is the origin and the centre of the whole universe, from whom gradually all beings emanated. Thought, speech and action are an inseparable unity in the divine being; God made or created, is metaphorically expressed by the w ord: writing. The Hebrew language and its characters correspond mostly with the things they designate, and thus holy thoughts, Hebrew language
and its reduction to writing, form a unity which produce a creative effect.*
The self-existing first cause called the creation into existence by quantity and quality ; the former represented by ten numbers, (Sephiroth,) the latter by twenty-two letters, which form together thirty-two ways of the divine wisdom. Three of the twenty-two letters, namely, Aleph, Mem, Sheen, are the mothers, or the first elements, from which came forth the primitive m atter of the w orld: air, water and fire, that have their parallel in man, (male and female): breast, body and head, and in the y e a r: moisture, cold and heat. The other seven double and twelve}: simple letters are then represented as stamina, from which other spheres or media of existence emanated.
C Man is a microcosm, as the neck separates rational- 4 ity from vitality, so does diaphragm the vitality V. from the vegetativeness.
•T hus for instance, th ey imagined th a t the name of Jehovah, ,m r r is by reversing the alphabet; (mzpz); mem signifies the le tte r jod, zaddi, the letter he, and pe, the le tte r wav. These unmeaning sounds, they said, have magic power. Some maintained th a t the Hebrew language consists of twenty-two consonants, because being the complex o f all beings, its num ber is equal to the m ost perfect figure, nam ely, of the periphery, as it is well known th a t the diam eter is always to the periphery as seven to twenty-two.
t i t was frequently observed by Jew ish and Christian theologians, th a t the Marcosianic Gnostic system, as well as th a t of the Clementinians o f the second century, contain m any analogies and parallels with th e book “ Yezirah.” Marcus divides the Greek alphabet into three parts, nam ely : nine m ute consonants dcpccva, eight h a lf vowels 7}/Jiq>a)va, and seven vowels tpaovT/evra. in order to give a clear idea of the peculiar constitution o f his “ Aeons." (Ire- naeus Haer, I , 16.)
God stands in close connection with the Universe, and just so is Tali connected with the world, th a t is, an invisible, celestial or universal axis carries the whole fabric. In the year by the sphere, in man by the heart, and thus is the ruling spirit of God everywhere. Notwithstanding the decay of the individual, the genus is produced by the antithesis of man and
wife.
Hebrew commentaries on the book “Yezirah” were composed b y : first, Saadjah Gaon, of Fajum in Egypt, (892—942); second, Eabbi Abraham ben Dior H alevi; third, Rabbi Moses ben N achm an; fourth, Elieser of Germisa; fifth, Moses Botarel; sixth, Rabbi E liah Wilna: The book “Yezirah,” together with all these commentaries, was published in 1860, in the city of Lemberg. B ut although the commentator Saadjah was a sober minded scholar in a superstitious age, a good Hebrew grammarian, a renowned theologian and a good translator of the H ebrew Pentateuch, Isaiah and Job into the Arabian language, his ideas and views were, nevertheless, very often much benighted. See his comments on Yez. Chap. I , etc., etc.; his notes on “Yezirah” Chap. I l l , 2, prove undoubtedly th a t he had no knowledge whatever of natural science, and therefore his annotations on the book “Yezirah” are of little or no use at all. All the other commentaries mentioned above, together with all quotations of other expounders of the same book, contain nothing but a medley of arbitrary, mystical explanations and sophistical distortions of scriptural verses, astrological notions, orient
al superstitions, a metaphysical jargon, a poor knowledge of physics and not a correct elucidation of the ancient book; they drew mostly from their own imagination, and credited the author of “Yezirah” with saying very strange things which he never thought of. I m ust not omit to mention two other Hebrew commentaries, one by Judah Halevi, and the other by Ebn Ezra, who lived in the first part of the twelfth century. They succeeded in explaining the book “Yezirah in a sound scientific manner, but failed in making themselves generally understood, on account of the superstitious age in which they lived, and the tenacity with which the people in that period adhered to the marvelous and supernatural; they found, therefore, but few followers, and the book “ Yezirah” remained to the public an enigma and an ancient curiosity, g iv ing rise toasystem ofm etaphysical_deliriu i^ called Cabala.
Translations of the book “Yezirah” and comments thereon by learned Christian authors a re : first, a translation of the book “Yezirah” with explanatory notes in the L atin language, by Wilhelm Postellus, Paris, France, 1552; second, another Latin version is contained in Jo. Pistorii artis cabalistical scriptorum, Tom I, p. 869, sqq., differing from that of Postellus. Some are of the opinion th a t John Reuchlin, while others m aintain that Paul Riccius was the author of it. (See Wolfii Biblioth. Hebr. Tom., I, Chap. 1.) Third, R ittangel published the book “Yezirah,” 1642, at Amsterdam, en titled : “Liber Yezirah qui Abra- hamo patriarchae adscribitur, una cum commentario
10 PREFACE.
E abbi Abraham F. D. (filii Dior) super 32 Semitis Sapientiae, a quibus liber Yezirah incipit. Translatus et notis illustratus, a Joanne Stephano Rittangelio, ling. Orient, in Elect. Acad. Eegiomontana Prof. extraord. Amstelodami ap. Jo . and Jodoc. Jansson- ios,” 1642, in quarto ; fourth, Johann Friedrich von Mayer, D. D., published the book “Yezirah” in H ebrew with a translation and explanatory notes in the
German language, Leipzig, 1830.
A ll these translations are out of prin t and are rarely found even in well regulated libraries. I was so fortunate as to obtain a copy of Dr. Mayer’s edition of the book “Yezirah.” H e states in the preface to it, th a t he had a copy of Postellus’ translation in m anuscript as well as some others, and compared them. The explanatory notes given by this author are, nevertheless, insufficient and sometimes very incorrect. The present translation is, as far as I could ascertain, the first th a t was ever published in the English language. Again, I have to add th a t I have not only endeavored to correct a great many mistakes and erroneous ideas of my predecessors, but I have also endeavored to give more complete annotations. I therefore hope that the candid reader will consider the great difficulties I had to overcome in th is still unbeaten way of the ancient Jewish spiritual region, and will receive with indulgence th is new contribution to archaeological knowledge.
Db. i s i d o e k a l i s c h .
THE ROSICRU Cl AN LIBRARYW orthw hile books m ake lifetim e friends. Below a re listed a
few of the m any books of the Rosicrucian Library w hich have had m any editions and a w orldw ide accep tance. T hey will bring you b o th pleasure an d benefits. ( R em em ber, the Rosicrucian O rd er is not a religious organization .)
W rite to the address below for a copy of the free descriptive catalog giving full details.
V o l u m e
I Rosicrucian Questions and Answers with Complete History of the Order
II Rosicrucian Principles for the Home and BusinessIII T h e Mystical Life of JesusIV T h e Secret Doctrines of JesusV U nto T hee I G rant
(Secret Teachings of T ibet)VI A T housand Years of Yesterdays
(A Revelation of R eincarnation)VII Self Mastery and Fate with the Cycles of Life
(A Vocational Guide)VIII Rosicrucian M anual
IX Mystics a t PrayerX Behold the Sign
(A Book of Ancient Symbolism)XI Mansions of the Soul
(T he Cosmic Conception)XII Lemuria, T he Lost C ontinent of the Pacific
XIII T h e Technique of th e Master (O u t of p rin t)XIV T h e Symbolic Prophecy of the G reat Pyram idXV T h e Book of Jasher
XVI T he Technique of th e Disciple (O u t o f p rin t)XVII Mental Poisoning
XVIII G lands—O ur Invisible G uardiansXIX Along Civilization’s T rail (O ut of prin t)XX T h e W ord W ent Forth (O ut of print)
XXI W h a t to E at—And W h enXXII T he Sanctuary of Self
XXIII Sepher YezirahXXIV Of Gods and Miracles (O ut of prin t)XXV Son of the Sun ( O u t of p r in t )
XXVI T he Conscious InterludeXXVII Essays of A M odem Mystic
XX V III Cosm ic Mission FulfilledXXIX W hisperings o f Self XXX H erbalism T hrough the Ages
XXXI E gypt’s A ncient H eritage XXXII Yesterday H as M uch to Tell
T HE ROSICRUCIAN SUPPLY BUREAURosicrucian Park, San Jose, C alifornia 95191, U.S.A.
PUBLISHER’S FOREWORD
T he service D r. Kalisch rendered in 1877 by his first
English translation o f the Sepher Yezirah has grown even
greater w ith the passing years. O th er translations, it is
true, have a certain m erit; none the less, none has su r
passed and few have equalled the work which he did.
This is so not because D r. Kalisch was Jewish and other
translators were not; bu t rather because his translation
was prom pted by motives unmixed w ith mistaken notions
of the au thor’s intent. H e dealt w ith it reverently as the
earliest example of H ebrew metaphysical w riting and not
as a brief for a particular school of magical legerdemain in
the realm o f thought.
O ne readily forgives him, then, for calling the Cabala
a system o f metaphysical delirium, for such it became in
the hands of those whose mental discipline was small and
whose imagination large. H e rescued the Sepher Yezirah
from the unw orthy use to which such w riters were sub
jecting it.
W ith o u t question, the Sepher Yezirah is a fundam ental
source of Cabalistic thought, but it should be remembered,
as D r. Johann Friedrich von M eyer pointed ou t in his
preface to the G erm an translation of 1830, a distinction'
must always be made between the real Cabala and the
excrescences which have developed around it. U n fo r tu
nately, for most, those excrescences are the Cabala.
D r. Kalisch’s real service lay in restoring the work as a
sound metaphysical treatise w orthy o f the attention of all
seriously interested in the development of such concepts.
Originally, the Cabala was conducive to such con
cepts, and had Cabalists confined themselves solely to the
Yezirah’s pattern and no t ventured beyond it in extensions
of thought based on fundam ental misconceptions, the
extravagances of eighteenth and nineteenth century mysticism would have been avoided and the Cabala would
today be seen as a steady and reliable beacon in a world
of dark and confused thinking. But for that result, the hum an mind itself would have had to be differently
constituted.
M odern systems of thought— ethical, religious, meta
physical— have nevertheless been permeated w ith ideas
directly traceable to the Cabala. Esoteric societies and
fra ternal organizations have draw n largely from it for
their ritualistic teaching and procedure— oftentimes being altogether unaw are of their indebtedness.
T he A ncient and Mystical O rder Rosae Crucis has
numbered among its members in the past many w ho were
known to be Cabalists, and today its membership is kept
inform ed of the essential characteristics. It is in the a t
tem pt to make available authentic inform ation on the
subject tha t this reprin ting of Dr. Kalisch’s translation of
the Sepher Yezirah is undertaken. T here is little- doubt
that the careful and properly discriminating reader will
be adequately rew arded fo r the time he spends in the
study of this invaluable little essay.
Rosicrucian Park J o e l D i s h e r
O ctober 13, 1948 Literary Research Dept.
T he Rosicrucian O rder, A M O R C
S E P H E R YEZIRAH.
CHAPTER I.S e c t io n 1.
Yah,1 the Lord of hosts, the living God, King of the Universe, Omnipotent, All-Kind and Merciful, Supreme and Extolled, who is Eternal, Sublime and Most-Holy, ordained (formed) and created the Universe in thirty-two3 mysterious paths3 of wisdom by three4 Sepharim, nam ely: 1) S’for ">?Q; 2) Sip- pur'AED; and 3) Sapher "'SS which are in Him one and the same. They consist of a decade out of nothing5 and of twenty-two fundamental letters. He divided the twenty-two consonants into three divisions: 1)
three mothers, fundamental letters or first elements ; 2) seven double; and 3) twelve simple con
sonants.S e c t io n 2.
The decade5 out of nothing is analogous to tha t of the ten fingers (and toes) of the human body, five parallel to five, and in the centre of which is the covenant with the only One, by the word of the tongue and the rite of Abraham.
S e c t io n 3 .
Ten are the numbers out of nothing, and not the number nine, ten and not eleven. Comprehend this great wisdom, understand this7 knowledge, inquire into it and ponder on it, render it evident and lead8 the Creator back to H is throne again.
1) See Notes commencing on Page 50
• H r r "1 B D 15
* p m i p i s
. a n s o b
p jr i nopn n is ^ s ninvu d -w i msfycta
■he* bx obis? Tj Di o t i Dribi* nfoait n irr rr iop> tfnp ] o ip iy pi&y kepi d i juni ram
"fispi ippp* D-nsp na^po inViy nt< jqra
d i o t i n p ^ p n i T s p n fr y : i d d i
c n p ji nibisp ypp'i ntojjt the} : "rip? ni’nix
:nip-ityp rntoy. a m m &
niyastt ~\pv "ispps n p ^ p niTep ~)by
yyp>a ru n a t i t rm p i Eton *ujp Eton• ♦ • - V • r • ; t w : •• t
:niypn rte p i jtefyn rfe a
. 3 n 5 f f l > 3
t&j ic'V. K/i npy np^p niTsp nfry ana pro nrpp ppqinppnp p n nnpy nna nsi1 peih] IniD by "on ip y n i Dnp nipn?
:iPsp-by
:n w p i i s i o i -iqd3
S e c t io n 4 .
The decade out of nothing has the following ten infinitudes:
1) The beginning9 infinite. 6) The depth infinite.2) “ end “ 7) “ E ast3) “ good “ 8) “ W est “4) “ evil10 “ 9) “ N orth “5) “ height “ 10) “ South “
and the only Lord God, the faithful King, rules over all from His holy habitation for ever and ever.
S e c t io n 5.
The appearance of the ten spheres out of nothing is like a flash of lightning, being without an end, H is word is in them, when they go and re tu rn ; they run by H is order like a whirlwind and humble themselves before H is throne.
S e c t io n 6.
The decade of existence out of nothing has its end linked to its beginning and its beginning linked to its end, just as the flame is wedded to the live coal; because the Lord is one and there is not a second one, and before one what wilt thou count?11
S e c t io n 7.
Concerning the number ten of the spheres of existence out of nothing keep thy tongue from speaking and thy mind from pondering on it, and IT thy mouth urges thee to speak, and thy heart to think about it, return! as it reads: “ And the living creatures ran and returned,” (Ezekiel 1,14.) and upon this13 was the covenant made.
• 1 n 5 TO f t
a n b pa# -iOT p ip np'-bp n i - r e p ipy p p iy i; n ip p p iy n n n x p p ijn r v p j n p p iv r p
p a ir ] m jp p a ls n n n p p ijn a i - i p a ly i n
■ ^ p b x - i t p ] h x a r n p p i i ? i p s y ppiy 3 - ^
♦12 ’’12.1V ItVpp Jilipp aba bpiD jpxj
. n f l DO a
nip-’bp niTpp iv y
*np 10? VP iV i bpni :D"inn^p an ixpp pbi isiTr hd-idd Vipgpbi
. i n s xo &
fnbnrvi jnbnpp jDio pin na^p nlTpp iv y
m t i t p ix y nbnip 'n iw p r u n b p ? jd id 3
npio n i x np i n x ^?bi p# ib
. r n 3 © ft
*1? ! "Qlbp Tpp Dibp np-'bp niTsp iv y
M " in p n b ^ b i n p ib T p s p T n x ] " in p n b a
121 by] aieh Kftn nirin] i m i 7]pby oipob
: r r a r rp j nr
rryjn iqd tjjn nna f>"n riY'p^n iq m ina *>*r fix: " kh win (•
: rnie> n a n ^ eb
S e c t io n 8 .
The following are the ten categories of existence
out of nothing:
1) The spirit of the living God, praised and glorified be the name of Him who lives to all eternity.
C The articulate word of creative power, the spirit and
f the word are what we call the holy spirit.18
2) Air emanated from the spirit by which He formed and established twenty-two consonants, sta mina. Three of them, however, are fundamental
letters, or mothers, seven double and twelve simple consonants; hence the spirit is the first one.
3) Primitive water emanated from the air. H e formed and established by it Bohuu (water, stones) mud and loam, made them like a bed, pu t them up like a wall, and surrounded them as with a ram part, put coldness upon them and they became dust, as it reads: “H e says to the snow (coldness) be thou
earth.” (Job 37, 6.)
4) F ire or ether emanated from the water. H e established by it the throne of glory, the Seraphim and Ophanim, the holy living creatures and the angels, and of these three H e formed His habitation, as it read s: “W ho made H is angels spirits, H is ministers
a flaming fire.” (Psalm 104, 4.) H e selected three consonants from the simple ones which are in the hidden secret of three mothers or first elements:
air, water and ether or fire. H e sealed them with spirit and fastened them to H is great name and
sealed with it six dimensions.15
•n V S ’ 1 3 D 19
. n n d ® )a
cpti D'rfrft? n n rm np- a n irpp nfcy n n i . P i p c p p b i y n i n b p to ts * T j n i a p i T ] n a
p p n n n p n n d t i e * : E h i p n n n w n i m a n
n i s x vhp - r iD ’ n i ’ n i N razft o n f e y n a a s mT . • . - ; . . ... T _ T .
nnx nni nicistfp nnfry D’nzfi nfcisa yatfi
o n w ) jna asn] ppn nnp r a e)bp :jnp
I1*?? !i?P7 e's'). irtai rin (nrnix crnzft
nanyp pap tcappp npin pop •ja’sn ru n g
bpb ’a npsotf nay r t a i hz) on-bv pan). . . . t t v v v v •• I - t -
™ 3 a n ] p p n r a p v x j q - i n : q n j < « v i n o t f
■o & 6 p i e h i p n n i r n p p s i w n a a n x p a
n t p i y n p c s r j t f p i y p n p ; [ n ^ t p n n p n
n p b p T r a c a r r i ^ v x l m t s t o n i n n v j m b n• t : t : t t : -
i t f w t n i s # t i b t i i i D 2 n W E n ; p r v p n i N
: titi ona □rn i iotfa nyafj]
:«jnnK KnDU (• :j2TD a
ijra rm o n n :» 'D in u r («T - I - " T • ~
5) H e sealed18 the height and turned towards above, and sealed it with in'
6) H e sealed the depth, turned towards below and sealed it with m
7) H e sealed the east and turned forward, and sealed it with m
8) H e sealed the west and turned backward, and sealed it with vn
9 ) H e sealed the south and turned to the right and sealed it with J*1T*
10) H e sealed the north and turned to the left and sealed it with *V1
S e c t io n 9 .
These are the ten spheres of existence out of nothing. From the spirit of the living God emanated air, from the air, water, from the water, fire or ether, from the ether, the height and the depth, the E ast and W est, the N orth and South.
CHAPTER H.S e c t io n 1 .
There are twenty-two letters, stamina. Three of them, however, are the first elements, fundamentals or mothers, seven double and twelve simple consonants. The three fundamental letters have as their basis the balance. In one scale17 is the merit and in the other criminality, which are placed in equilibrium by the tongue. The three fundamental letters 2?"»"« signify, a s » is mute like th e water and 27 hissing like the fire, there is x among tnem, a breath of air which reconciles them.
S e c t io n 2.
The twenty-two letters which form the stamina
vra tonm rb m b nan on onn Eton: 7 : 7 — : 7 7 - T " 7
rra ianm macb ms-i nnn onn m: 7 : t - : 77 — - r
nnn ianm v x h nan nma arm yatf: 7 : 7 7 : t 7 • - t -
’rra tonm mra6 nan onya onn njiatf: t : T ~ : - : 7 7 7 - r r ;
nn ianm irrab nai aim ann ytfn: 7 : • • 7 7 7 - 7
nnn ianm b tio p b nan |isy ann nfrg
.B n 3 TD »
□ v6n ran nnx nrabs niraap ntoy ibx
nnni am atop e?n ranp an? rana ran ram
:ainni jioa onypi mm
• ’ i f f p l B
n i u n
snE h n is N e6e> n ira n im iN r a n t f l n n iy y
t f w t n m e6e> rrio iE to r n ip y ra n E h n ib ® ?
r a n a y n o p p n jitfb i r a i n r p n o i p]? j-rira
t k 'X n p n iE i ' t n p p in to e f tr a * n io * t e6e»
:rana ynpp ran
. 1 n 3 » a
jma jnvn }ppn mra nimix ranttfl anpy
after having been appointed and established by God, H e combined, weighed and changed them, and formed by them all beings which are in existence, and all those which will be formed in all time to come.
S e c t io n 3.
H e established twenty-two letters, stamina, by the voice, formed by the breath of air and fixed them on five places in the human mouth, nam ely: 1) gutturals, 37 Pi n X 2) palatals, p 2 - a 3) linguals, n 3 b ts i 4) dentals, y n D u T 5) labials, ?)»12
S e c t io n 4 .
H e fixed the twenty-two letters, stamina, on the Bphere like a wall with two hundred and thirty-one gates,18 and turned the spheres forward and backward. For an illustration may serve the three letters, a a y
( There is nothing better than joy, and nothing worse than sorrow or plague.19
S e c t io n 5 .
B ut how was it done? H e combined,20 weighed and changed: the x with all the other letters in succession, and all the others again with x ; 2 with all, and all again with 2 ; and so the whole series of letters.21 Hence it follows th a t there are two hundred and thirty-one22 formations, and th a t every creature and every word emanated from one name.23
S e c t io n 6 .
f He created a reality out of nothing, called the ] nonentity into existence and hewed, as it were, co- (, lossal pillars from intangible air. This has been
shown by the example of combining the letter x with
.n v s ’ i d d 2 3
b 3 n x i n s p n ^ 3 n x a n a p r a r n j b p t f
: n a b n n y nT * TVn 5 W >2
p v n b ) p ? j p p n l i o ^ r v r n i N D T i e f t u n p y m
y m x n m a n i n i p p r a n ? n s a p a p n r a
u w t f o j i b & ? r v j ^ p n t j t q p " ? ^ p u s
pa? b i? s p?j? Din^i nnpy
ninw d ^ b u b & s n i r i m o n y t f nomt : ' t - t : : t
n i r o p x i n y p n b y n b r a t o a p x " a n 1? j i n p i
. n rr d xo & x D 3? } V ? n y x p r o r n £ > p t f f o n t n r a
n i x s a j i r M m n r i r i m 3 o s ? f e i f e o y 3t : •: t • t : ; • I t It \
x s i 1 T c m b a ) n a n b s x s o j i o n y t f x * V t 3t : : - t t : •; • t : :
T V ** •.1 m© >a
a y m i : \ ^ n # n e w r i r o E t o u p .- T : : V •• v T T: • T - - T
nia ]uo rm ocn: ith # nngto Dpiu cniDj?
:DE>3 X"3 t*
all the other letters, and all the other letters with Aleph (x). H e34 predetermined, and by speaking created every creature and every word by one name. F or an illustration may serve the twenty-two elementary substances by the primitive substance of Aleph36 (x).
CHAPTER ITT.S e c t io n 1.
The three first elements, are typified by abalance, in one scale the merit and in the other the criminality, which are placed in equilibrium by the tongue. These three mothers, are a great,wonderful and unknown mystery, and are sealed by six36 rings, or elementary circles, nam ely: air, water and fire emanated from them, which gave birth to progenitors, and these progenitors gave birth again
to some offspring.S e c t io n 2.
God appointed and established the three mothers
combined, weighed and changed them, and formed by them three mothers in the world, in the year and in man, male and female.
S e c t io n 3.
The three mothers in the world are: air,water and fire. Heaven was created from fire or e th e r; the earth (comprising sea and land) from the elementary w ater; and the atmospheric air from the elementary air, or spirit, which establishes the bal
ance among them.
• n v r i s o 2 5
nx nipn totm nsis x djj }bo ny x
-cub jcnpi ins u p la in bp nxi nmn
: X P|U3 D’SEn DTIEi □'HEW
• w b v pHD
i l J B U
rain rra r\3 pto1. erirx nisx zbp
lio E>"p"s nisx zb p OTua yppp pn jiE6i ix s i niyaco z)m ranrn hdddi xbsm biu
: t : t ~ : t : t : t : t
rvDKDi ni3iN rfcfc cm crp-i tjk crip
:ni-6in
|sn» pyn ffjpn tf'mv
e titk nisK vbtf e ra nyi p;prn 2)222 t f w x r v m r u t o p - d " n n im
v v : v v : • t : t t : v v :
:rnp ::1 ^T I - : T T
ew W x rriSK vbu)• - 1 — ■ — T T V v : • T
nnp tjw crop n>n:p pNi
:dths yjnpp
nitDK nap* nar D’pSnno* k>n d'nyv n-j (*-.San xnap u e >db> n ia x n S u jnoi p t o ’
S e c t i o n 4.
The three mothers produce in the year37:heat, coldness38 and moistness. H eat was created from fire, coldness from water, and moistness from
air which equalizes them.
S e c t io n 5.
The three mothers u"73"x produce in man, male and female, breast, body and head. The head was created from fire, the breast from water, and the body from air, which places them in equilibrium.
S e c t io n 6.
F ir s t D iv is io n . God le t the letter. Aleph (x) predominate in primitive air, crowned39 it, combined one with the other,80 and formed by them the air in the world, moistness in the year, and the breast in man, male and fem ale; in male by ®"tt"x and in female
b y : d"S?"XS e c t io n 7.
S ec o n d D iv is io n . H e let the letter Mem (») predominate in primitive water, and crowned it, combined one with the other, and formed by them the earth, (including land and sea) coldness in the year, and the belly in male and fem ale; in male by ,E?"tt"X81 in
female by : X"B"ttS e c t io n 8.
T h ir d D iv is io n . H e let the letter Sheen (©) predominate in primitive fire, crowned it, combined one with the other, and formed by them, heaven in the world, heat in the year, and the head of male and female.83
- 1 n 5 w ft
Din nnni Tipi Din h jeq tf 'trx niax abp
i r o n im p m m d g d jtid j nip e*xd K33J: - - •• t- : • - • t : • j •• •• t: ■
: d t u 3. n n i © ft : '
j r a $50 rap^i *dt t f a n niSN $b$
r r a n ® p jtra $ to r r a
:o ry ? jt-dd n n p.1
" to ft n$pi nra x ni« Tjfton .n *ga
roeh p m u b m n ro ona n n ni m a it t : t : t t — v t t : v t v I t : t :
:D"K?"X3 i33pJi 2rD"X3 331 ttfDJS H’lJT t : Tl •*; v vs: TT w : T-;
.7
n ro b ntfpi d g q g nix ipbpn .3 sen
m eb nipi oV ta ynx ona nsi n n ni jsnsi
:N"©"D3 nppjl *$"P"X3 331 &SJ3 JCD31
.n m id a
"TO ib 3tfpi 127X3 ’V) niK I^D n .J X33
ruefe Dim obisa DG2? dhs nsi n n nr isnsiT T ; ; T T • - T V T T : VT V I T : T ;
in sp ji 331 tfDJ3 27X31T )••: T T V v : :
:K>"N"D3 n"j (•. . . . J
28 ) SEPHER YEZIRAH.
CHAPTER IY.
S e c t io n 1 .
The33 seven double letters, mCD b22 with a duplicity
of pronunciation, aspirated and unaspirated, namely:
.nn .nn ,CB .23 ,TJ .32.32 serve as a model of softness and
hardness, strength and weakness.
S e c t io n 2.
Seven34 double letters, ,mE2 n32 shall, as it were,
symbolize wisdom, wealth, fruitfulness, life, dominion,
peace and beauty.
S e c t io n 3.
Seven double letters serve to signify the antithesis
to which human life is exposed. The antithesis of
/ wisdom is foolishness; of wealth, poverty; of fruit-
/ fulness, childlessness; of life, death; of dominion,
[ dependence; of peace, w ar; and of beauty, ugliness.
S e c t i o n 4.
The seven double consonants are analogous to the
six dimensions : height and depth, E ast and West,
N orth and South, and the holy temple th a t stands
in the centre, which carries them all.
S e c t io n 5 .
The double consonants are seven, mE3 132 and not
six, they are seven and not eight; reflect upon thi«
. m ’ S ’ *i d o 29
p i c
. a n 3 » a
Titf? nijmpp n 'i? ? *na nib®? jntf
r v a s n r r n " i n b ® ? ® m n 3*3 n t i i t f b
:tfbrn Hbj ntffJi ip
. 3 m u s s
"itfiyi no?n |"TiDi m s? t o nib®? y?K>
: p Dibttf n b eto D rri yin
.3 n 3 » ft
rninp?} in i? rv iM tjs nib®? y?tf
m » n d y "itfy rm on nbis no3n m an_ : . v - : vv • t : t :
nbtsto r m ® ma cn n mion ncnts* ynT T : V “ : VT •“ “ : T T :
my® ]n rnran npnbp oibtf rrroi nn?yI
. 1 H D t S h
rnip nisp-i nbyp nnp? t j? nib®? VDp
yypt<? jpp Ehlpn bprn □ m |®y 3nypi
:jb? nx KE’iJ wni
. n n 3 m a
sb i nysz? n n ss t ® n ib ss y3tyt * t : • : : - v
fact, inquire about it, and make it so evident, th a tM
tbe Creator be acknowledged to be on H is tbrone again.
S e c t io n 6.
The seven double consonants, stamina, having
been designed and established, combined, weighed, and changed by God, H e formed by th em : seven planets in the world, seven days in the year, seven gates, openings of the senses, in man, male and
female.S e c t io n 7.
The seven planets in the world are :M Saturn, Jupi
ter, Mars, Sun, Venus, Mercury, Moon. Seven days
in the year are the seven days of the week; seven
gates in man, male and female, a re : two eyes, two
ears, two nostrils and the mouth.
S e c t io n 8 .
F i r s t D iv is io n . H e let the letter 2 predominate in
wisdom, crowned it, combined one with the other and formed by them: the moon in the world, the first
day in the year, and the right eye in man, male and female.
S e c t io n 9.
S ec o n d D iv is io n . He let the letter 3 predominate
in wealth, crowned it, combined one with the other,
and formed by th em : Mars in the world, the second day in the year, and the right ear in man, male and fe m a le .
. n v r i s o 31
n n y n i o n a n i p n i a n a p r o r u i n s ? x b i n y a s ?
: i J i a p b y n y v a s ? i n i i n i a b y n a n
.i n 5 ® a
jsny ]asn jppn hd1 nnsa via nib©? ya t? obiya o-paia nyaip ana nyi pppni jbptf nai t?BJa onyt? nyas? rus?a c^n1 nyas?
t t v v : • t : t : • t t : * t t : •
.T
nsri crnwD prra uoyo rrotfT - • - I v v - : - T T • T t ;
■c p n y a s? m s ? a a ^ n 1 n y a s? n j a b a a ia n int : - t t : • t t : • t t : t
tig? n a p ? n a i s ? s j a o n y t ? n y a s ? ysas?n: t | - : t t v v : ' * : t : • - t -
:nsni F]xn ’ap: us? onix Tit? out
.n ns BS n n a i b n t f j ? n p a n a ' a n i x r p b p n . x x a a
j i s ? x n o r D b i y a n o b o n a n y i n s a n j j s n y i
: n a p ? n a j s ? B j a p p ; p y i n a t f a
. & H 3 B B
n n a i b n i p p i n t f i y a p n i x r p b p n . a x a a
p s ? o r o b i y a D n x p o n a n y i n j a n ? j s n y i
: n a p ? n a i s ? s a a p p 1 p x i r u t f ?
S e c t io n 10.
T h ir d D iv is io n . He let the letter *i predominate in producibility, crowned it, combined one with the other, and formed by th em : the sun in the world, the third day in the year, the right nostril in man, male and female.
S e c t io n 11 .
F o u r t h D iv is io n . H e let the letter 3 predominate in life, crowned it, combined one with the other, and formed by them: Venus in the world, the fourth day in the year, and the left eye in man, male and female.
S e c t io n 12.
F if t h D iv is io n . H e let the letter c predominate in dominion, crowned it, combined one with the other, and formed by th em : Mercury in the world, the fifth day in the year, and the left ear in man, male and female.
S e c t io n 13.
S ix t h D iv is io n . H e let the letter *1 predominate in peace, crowned it, combined one with the other, and formed by th em : Saturn in the world, the sixth day in the year, and the left nostril in man, male and female.
S e c t io n 1 4 .
S e v e n t h D iv is io n . H e let the letter n predominate in beauty, crowned it, combined one with the other, and formed by them : Jupiter in the world, the seventh day in the year, and the mouth of man, male and female.
• n v s ’ i s o 33
n i w
n r o b n t f p i y n p - n n i x r p b p n . j x a a
W b p d p q b i s n n a n o n a n a i : n o n r j a n a i
: n a j ? j ? n a t t f p o p p i n r a ,1 : 2 0
. a " 11
nro b ntfpj opri? o n i x t p b p n .1 x a a
T?"! dp naira ruij o n a naj n o nt jsnaj * " Q J b t t o b p g n j c t f a
. n 5 u> >a
n n a b n t f p j n b t f p i r a o n i x a p b p n . n x a a
^ ’ P Q q p c f r t a 3 a i a o n a n a t n o n t j a n a ]
: n ? j 2 ? " 9 J. b t t o p j i w r u t f a
*a**
' n n i x r p b p n .1 x a a
'W & o i i p b i r a - n y # a n a n a i n o n t . j D n . a i
: n n p j i n a t 2 0 0 b x a f c t n r u i n y c r a
•V'1 n 5 xo K ^ ^ 9 ^ } n a t i n f « r p b p n . r * o a
n a t f d p o b i v a p n a a n a n a j n o n t j D n a j
: n a p i i n a t 2 ? a j a n s i r u e f e i' ■ T T v : v t t ;
S e c t io n 1 5 .
B y the seven double consonants, mDD*122 were also
designed seven worlds (at'caret), seven heavens, seven
lands, (probably climates,) seven seas, (probably
around Palestine,) seven rivers, seven deserts, seven
days a week, seven weeks from Passover to Pente
cost, there is a cycle of seven years, the seventh is
the release year, and after seven release years is ju
bilee. Hence, God loves the number seven under
the whole heaven.*7 (In the whole nature.)
S e c t io n 16.
Two stones build two houses, three stones build
six houses, four build twenty-four houses, five build
one hundred and twenty houses, six build seven
hundred and twenty houses and seven build five
thousand and forty*8 houses. From thence further
go and reckon what the mouth cannot express and
the ear cannot hear.
CHAPTER Y.S e c t io n 1 .
The twelve simple letters p"jrp D":"b -"u"n r r n
symbolize, as it were, the organs of speaking, think-
• n v r i s o 3 5
•Yto n D O ) 3
™ (ppnj jnstf nnpp yjq ni iD? ygef
nv p nisrw nyip prpn nyptf ninb\y nyptf erpj nyptf ni-onp nintf ninn: npp nfep nvzp pcp ptf ninp op# nine? niratf
:D?pcpn n n n r\?v'opn sgn
♦T"t3 n 3 t t ) 3
o t d -yctf n iji3 d u sk ''ntf
□ ’’hd n&# niJiD
nap nut) □piik tfpn □ ’’ns
Dntpin niNp y ip nijia q*>jdn t ip crna
e p ^ n ^ p n n i j i a m s c s ? c r r a■ T ~ “ V • T
iitfqi Nif TjJrtg |>ap dtd D’y rw (sq-ind
n'r°) i- 'sn n o
:yiD ^
♦ ’t m i p-)Dn ] ID 53
p w nn niW p rn p y o n tf
36 SEPHER YEZIRAH.
mg, walking, seeing, liearing, working, coition, smell
ing, sleep, anger, swallowing and laughing.
S e c t io n 2.
The twelve simple consonants p"S"y D ":"b v't9"n T'T 'n
symbolize also twelve oblique po in ts: east height,
north east, east depth, south height, south east, south
depth, west height, south west, west depth, north
height, north west, north depth. They grew wider
and wider to all eternity, and these are the boundaries
of the world.
S e c t io n 3.
The twelve simple letters p"S"j> r r n
stam ina, having been designed, established, com
bined, weighed and changed by God, H e performed
{by them : twelve constellations in the world, twelve
months in the year, and twelve leaders (organs) in the
hum an body, male and female.
Section 4.
The twelve constellations in the world a re : Aries,
• n v s * TDD 37
n p y n n m p r r a q t p b n n i r n n n r r i ? i n o 1
: p i n f c ? n c y b t a i n n r e ? n n) : t • : v T •• - •• • ; -
♦ n HDf f l a
p"iry D“ab i”con n n niraeto rn ew crnef
n ’mra baa jiopbN ’boa new o p tf j-riD1
n v n n n m ra tea paisa n m ra baa n’Din. : - • t: • : : • t: • :
b o a n r n r p ' n t f n . b a a r v p n n ^ p l n n b a a
n ’ D i n r r a n g p S o a n v r i n r r p i n n
b a a r w n n n n p r o p S a a n ’p i n n n a n y p
n o i s a b a a n p n y p n o i s a b a a n ’ p i n n o i s y
j n j n i n y n y n y p s b i n i j o r n n p i r v n n n
: n b i y n i b a at :
.5 n a w a
puay D“jb ■'"on n n nto-itfs nnew erne*
ana nai p;pna jbptf jpna pan jppn jniD’
onchn new outf nbiya nibm m ew dtw#t - : t t : t t t - : v *• :
: n a p a i - a i e t o a a o o t u d n e w d o # n a e P it t v v : • • : - t t : t t :
.1 n 5 W tt
wtiim nie> nbo nbiya nibtn m ew nneJ: v t t T T - ••: v ;
Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio,
Sagitarius, Capricomus, Aquarius and Pisces. The
twelve months of the year a re : Nisan, Iyar, Sivan,
Tamus, Ab, Elul, Tishri, Marcheshvan, Kislev,
Teves, Schevat and Adar. The twelve organs of the
human body are : two hands, two feet, two kidneys, gall, small intestines, liver, gullet39 or esophagus,
stomach and milt.
S e c t io n 5.
First Part.
F ir s t D iv is io n . God let the letter n predominate in speaking, crowned it, combined one with the
other, and formed by them : Aries (the Ram) in the
world, the month Nisan in the year, and the right foot of the human body, male and female.
S e c t io n 6.
S ec o n d D iv is io n . H e let the letter i predominate
in thinking, crowned it, combined one with the other,
and formed by them : Taurus (the Bull) in the world,
the month Iy ar in the year and the right kidney o f
the human body, male and female. .
S e c t io n 7.
T h ir d D iv is io n . H e let the letter t predominate
in walking, crowned it, combined one with the other,
and formed by them : Gemini (the Twins) in the
world, the month Sivan in the year, and the left foot o f the human body, male and female.
i n na ntfp. 3ipy duixd r6 ro rn x jdid
vpd "p s ]du r a te D’Ehn n te outf invni t * t • I t • t t : • T - : t t : • t
: n s nDQ bo3 iitei n te i bbx 3X nant - : t : : • I t : ••• • : • v : t ~
o n 1 w * napai "oi t e a auvun n te oatf• - t : t I - : t t v v : • • : - t t :
(ppmp) ppn nna nii>? vy# nbp_ Vp n3p nnru
T T I ” V V : -
.n n d to ft
b "ten nrrte ‘n nix Trten .xna'x X33- I t : t ■ ; f • : • t •• t t
. i n i ® ? :
b n t f p i - n n n n a i n i x T p t e n . x n n a r a p
t x i o b t e n i $ a n s n s i n a n i i d i x i n n at • : t : v t t : v t v I t : t ;
: p d m i 3 i t e a s r w x ^ d i r a t et I - : t t v v : ■ t s t : : t t ;
.T n 5 V ft
b n s t f p i T j t a n p ' i n i x n p b p n . x n p a X 3 3
j r p i u b m □ ’ p i x n e r a n a i n n n i j p n s i n r o
a r n p a i n a i . t e a s bxnsr bam ratet I - : t t v v : : v v : t t :
S e c t io n 8.
Second Part.
F ir s t D iv is io n . He let the letter n predominate in seeing, crowned it, combined one with the other, and formed by th em : Cancer (the Crab) in the world, the month Tamus in the year, and the right hand of the human body, male and female.
S e c t io n 9.
S ec o n d D iv is io n . H e let the letter a predominate in hearing, crowned it, combined one with the other, and formed by them : Leo (the Lion) in the world, the month Ab in the year, and the left kidney of the human body, male and female.
S e c t io n 10.
T h ir d D iv is io n . H e let the letter predominate in working, crowned it, combined one with the other, and formed by them : Virgo (the Virgin) in the world, the month Elul in the year, and the left hand of the hum an body, male and female.
S e c t io n 11.
Third Part.
F ir s t D iv is io n . H e let the letter b predominate in coition, crowned it, combined one with the other, and formed by them : L ibra (the Balance) in the world, the month Tisliri in the year, and the gall of the human body, male and female.
S e c t io n 12.
S ec o n d D iv is io n . H e let the le tte r : predominate in smelling, crowned it, combined one with the other, and formed by them : Scorpio (the Scorpion) in the world, the month M archeshvan in the year, and the small intestines of the human body, male and female.
. n
rv tC Q 'n n i x ?y b p n ♦ r r o t f n |p k * 0 3
c f c iy s jcpnD e r a n y i n n rn j s n y i n p o sb
t r n p j ) "id t E t o n p p i t j n : r a n o n ]
. t : n 5 d 12
n jf tp E b v n i a t y b a n . n n t p n ] p n « a a
u b m e r a n sn n n m ?D-isn n r o h n t fp it : — v t t : v t v i t : t j % . i t .
i n p p j l “ IDT 2*3:3 n^X D C I X ^ D l nJE>3 3X1t I--: t t v v : • t : t : : t t : t .
.■> n : xo 72
n^pi ntOTop 0 niK Tpbpn .nn&n ]p 'j *93
n b m nVra ons nsn nn ni is-rai nn3 )bT : T : V T T : V T V I T : T .
:n 3pai pdt 2*0:3 ‘pxnfr v t rum bbwt ) • • : t t v v : : “ • t t : v . v
• n 5 w ft
n ix ■y b n n . n ’^ e i n j p 'x x p s
o u T X n e r a “ is t n n n i ]pnaT; n n p b n 2*px]
• .n p p ji "idt 2*0 :3 n n n i r u m n s tfn i r b mT ) • • : T T V V : T T T T : • . . T
. n"*1 n 5 » ) 3
t ^ p t n r a u n i x n . n ’t f ’b ip n | p n x p p
□ b i j j ? p n p y e r a n a i n n n i jppsT n n p i >
i r i p p j i n p ; 2*o :p p j?v . r u m j ^ n n ip i
S e c t io n 13.
T h ir d D iv is io n . H e let the letter d predominate
in sleep, crowned it, combined one with the other,
and formed by them : Sagittarius (the Archer) in the world, the month Kislev in the year, and the stomach
of the hum an body, male and female.
S e c t io n 14.
Fourth Part.
F ir s t D iv is io n . H e l e t the letter y predominate in anger, crowned it, combined one with the other,
and formed by th em : Capricomus (the Goat) in the
world, the month Teves in the year, and the liver in
the human body, male and female.
S e c t io n 15.
S ec o n d D iv is io n . H e let the letter s predominate
in swallowing, crowned it, combined one with the
other, and formed by them : Aquarius (the "Water
man) in the world, the month Schwat in the year,
and the esophagus of the human body, male and
female.S e c t io n 16.
T h ir d D iv is io n . H e let the letter p predominate in laughing, crowned it, combined one with the other,
and formed by them : Pisces (the Fishes) in the world, the month Adar in the year, and the milt of the
human body, male and female.
( He made them as a conflict, drew them up like a
\ w a ll; and set one against the other as in warfare.
• n v s ’ T D D 4 3
. }"■> n 5 W 72
r\:p2 v niN Tfbgn p
□ V i in n # p . o r o n y n n p it |£ n ;sn n n p *b
:npp:i npi nzrpi f?pp]
. Y ’’ n 5 12 ft
d to n i« ■sptopn .rryrrvn ]P n *03
rfrto ^ dpq nai n n ni nnp ib: r a p y \ “ d t e fc m *1001 r u r f c r o o
T I " : T T V V : ' I f T T .
.1*0 f l l U S
novV? 'a nix ip b an \n v n n n jo '3 nes
oblji3 ’bn ana nui n n ni jsnsi. nro ib ntfpi.
t m p j i ” 0 T E to n r n r u i ( R jT f lp p
, t " o n s s> a
pin©? p n ix Tpbpn .n p n in ;p ‘i xaa
ohm cnn on? nai. n n ni. ]Errai; nro lb nE>pY]
I’D? jxtwi napai nai Eton bintpi rutf? nnxi
:npnbp pp? pny npin pop prpp T ons
: w h o ix n a n o k"j (*t •: t -i
CHAPTER VI.
S e c t io n 1.
These are the three mothers or the first elements, E"?2"N from which emanated three progenitors; prim
itive air, water and fire, and from which emanated
as their offspring, three progenitors and their off
spring, nam ely: the seven planets and their hosts, and the twelve oblique points.
S e c t io n 2.
To confirm this there are faithful witnesses; the
world, year and man, the twelve, the Equipoise, the
heptade, which God regulates like the Dragon,40 (Tali) sphere and the heart.
S e c t io n 3 .
The first elements w"»"K are air, water and fire ;
the fire is above, the water below, and a breath of air establishes the balance among them. For an illus
tration may serve, that the fire carries the water is
the phonetic character of & which is mute and © is
hissing like fire, there is x among them, a breath of air which places them in eqilibrium.41
S e c t io n 4 .
Dragon (Tali) is in the world like a king upon his throne, the sphere is in the year like a king in the
empire, and the heart is in the human body like a
king42 in war.
♦ w p i s
n 3» a
vxhv) onn w i e>"0“n niDN ebut ant : v •• : t : v v : * t
iie6 e> rvhbin niasra Etai otdi mix cm nicxT . . T .... - I
arni*aai nsncch nrnrfeim rvdK
:}iDcSx “iew c’JEh
etoJ rotf abiyc d’Jdn: omy -q-6 irm. . . . . . T T T T ' T V : V 1 ” T T - T —. -
'bro jnpoi n v b m riypcpi pn nfry o-gtfi
nb'i b&n. 3 & ‘' T :
rbysb v x u m v x nisK vbtfjippi d to ? jn jp pn n n tjw rtsd? e r a
npnjtf 'v rooin #o man n« x m wxn np-fc
:q^u? yn?o pn n n nnx k
rfcrn n:tf a b&i by rfnya
:nDn*?03 v z n 2b T in aat t : • : ) v v : v v : ** t • :
:n o in Stf k- 3 (•
S e c t io n 5 .
God has also set the one over against the other;
the good against the evil, and the evil against the
good; the good proceeds from the good, and the evil from the evil; the good purifies the bad, and the bad the good; the good is preserved for the good, and the evil for the bad ones.
* S e c t io n 6.
There are three of which every one of them stands by itself; one is in the affirmative, the other in the negative and one equalizes them.
‘ S e c t io n 7.
There are seven of which three are against three,
and one places them in equilibrium. There are twelve’which are all the time a t war; three of them produce
love, and three hatred, three are animators and three destroyers.
S e c t io n 8 .
The three th a t produce love are the heart and the
ea rs ; the three that produce hatred are the liver, the
gall and the tongue; the three animators are the two
nostrils and the m ilt; and the three destroyers are the mouth and the two openings of the body; and
God, the faithful King, rules over all from H is holy
habitation to all eternity. H e is one above three,
three are above seven, s e v e n a b o v e tw e lv e , a n d a ll
a re lin k e d to g e th e r .
. n n s w a
rnvb nits nt rosyb nt hn m
Dicsn snp y n aitsa aits uio nayjp sn jn
ro to aten n x )vqp srvn y in n x jvpp
mat) nyn □■alts'? mce>• t t t : t t : t
n 2 125 tt
•m i n3ip nifc "iptt rub im by npbp :d t® jn ? 8 i m ) T rip
. T n D ® ? 3
DTua vrgo -m i npbp biD ntiip r\V2p ctqiTIk npbp :npnbpa p-ipiy -ifrv lUVVQ ntfbeft cm? ntfb# r\pbp
• n n 3 w tt
u^yp r\pbp mwni mrrte wtfap rfgn ptf crnp npbp jwbnj rnsn to hbw nsni n'lpjn ptf □ ’>map npbp) binprn -iv nv i v ieh jj ]iypp obp? bpiD jp*o Tjba
nv2P rrotf '2: bv npbp npbp *q-j bv tpk; • t : • — “ t : t : - T •
:n a m crons* o b i -\vy D’stf •gi by,v t v ) ■ t t t
S e c t io n 9.
There*8 are twenty-two letters by which the I am, Yah, the Lord of hosts, Almighty and Eternal, designed, formed and created by three Sepharim, H is
whole world, and formed by them creatures and all those th a t will be formed in time to come.
S e c t io n 10.
When** the patriarch Abraham comprehended the great truism, revolved it in his mind, conceived it
perfectly, made careful investigations and profound inquiries, pondered upon it and succeeded in contem
plations, the Lord of the Universe appeared to him, called him his friend, made with him a covenant
between the ten fingers of his hands, which is the
covenant of the tongue,*8 and the covenant between
the ten toes of his feet, which is the covenant of circumcision, and said of h im : “Before I formed thee in the belly I knew thee.” (Jer. I , 5.)
n 3 m 73
mnx ppn jns# nrnix Dinsft onfcy on &
nnn n&yi dv6x rri.T me* bx nitas fflrp rr*v •• t t : • v : t j — •-* t : t ; T
cns un th is b3 nx ono xn3i nnDD n&btfV T T : T T V V “ T T ' T • T :
:-A5fb mnyn b3 nxi nnpn b j
n j » a
Dsm ppm nxni cram o tx otqk rantfa~ t ; / t - t : t t : • • : • t t t : - ) • t v .
■onto ijnpi ^srt jinx r6y rfen imp nnVyi
rvp tarn rm niysyx nfry j-g nmp ib r r a
rfran nmp tarn rbjn niypyx ncyy ]->za jie^n
•iTj’nym jcpsp ^nyx ones rbv xnpTi
n i o ’ n « nbfl t t e ^ a ni>rriK D'ncn D n tr y ->e>pi (•
r r to y DTitfa JJna nyatfa l?"1? jp^n onaa laeto
:nibroT "
: r r P 2 F “IDG p-’b D l . p^bO
N O T E S .
1) O ur au tho r maintain* th a t there is a first intelligent, self-existing,
alm ighty , e ternal ruling cause o f all th ings, and th a t an everlasting entity
produced nonentities by a progression o f effects. T h e divine knowledge, he
adds, differs from the hum an knowledge in such a degree, th a t it gives ex
istence to all th a t is. t l l t Q S 'P P"1 p p P is a talmudical expression. (See
T reatise Bava B athra p. 73.) I t teems to m e, th a t th e au thor no t only
wanted to contradict P la to 's assertion th a t the Supreme Being had need o f a
plan, like th e h u m a n architect, to conduct the great design, w hen he made
th e fabric o f the Universe, but a lto th e com m on belief th a t God reasons
and acts by ideas like a hum an being. As th e prophet Isaiah exclaim ed:
I “ Behold ! God has no ideas l ike you, and hi* ways o f acting are no t like
\ yours." (Isaiah 35 , 8— 9 )
2) T h e num ber th ir ty -tw o i t not only th e fifth power o f tw o, and the
sum o f ten units and tw enty-tw o letters, b u t is also the sum o f the first and
last le tte r o f the H ebrew Pentateuch, nam ely : 3 2 and 5 30, equal th irty-
tw o. (See K u ta ri p. 343 , translated into G erm an by D r. David Cassel.)
3) P a th s denote powers, effects, kinds, form s, degrees o r stages.
4) T hese Sepharim o r th ree words o f sim ilar expression signify ; first,
num ber, calculation o r idea j second, th e w o rd ; th ird , the writing o f the
■Word. T h e idea, word and writing (o f th e wordl. are signs to m an for a
th ing , and is no t th e th ing itself, to th e C reator, however, idea, word and
w riting (of the word) are th e th ing itself, or a t some ancient R abbis re
m arked : “ n V p r n i n * i s i in n ban m n jm P irn pnonfc idea,
word and w ork are one and the same to God.” T here is an ideal world in
th e divine intellect, according to w hich th is sensible world was made. T h e
difference between th e hum an and divine m anner o f th ink ing adm its no
comparison.
5 ) T h is means to say, th a t there has no t been any m a tte r or hyle ex
isting from all e tern ity , containing different k inds o f prim itive atom s or
molecules e tc., as th e G re e k philosopher, Anaxagoras, taught, bu t th a t all
th ings are th e gradual em anations o f one everlasting being. T h is idea is
th e n symbolically explained in the next paragraph.
6) T h e design o f th e author is evidently to deduce the proof o f th e de
cade from th e phenomena in the na tu re o f m an , who is generally considered
th e crow n o r th e final cause o f the terrestial creation, and upon whom God
vouchsafed two m ost precious gifts, n am ely : the articulated word, and the
religious elem ent (spiritual purity). T h is passage is explained by Isaac
Satanow in his Hebrew Dictionary entitled Sephath E m eth , p. 4 4 , b :
T 'b ia n “c * i D obson n n b i r b n c io c s to n y io b n ro m B u m ntt o ^ p b o b i? t i n s to n in i* b a i e v n ia n n n n b i n b m m s r o i* n i n n x i n a n n n w b s ■’n o b s m r m nts^bcbT h e tongue is, as it were, the .1111123 H U 1 11303 ,HT m t 1- « 1 D " K m
descriptive pen o f all th e spiritual issues, and the genital parts are th e or
iginators o f the corporeal substances. Every one o f them is an eternal
covenant in order to preserve the hum an race for ever, according to its two
fold being: body and spirit. Each working after its own way, physically
and spiritually.
7) L ike Pythagoras, who taught th a t the digits inclusive num ber ten
which are typified in T e trak tys , {TETpaxrvi) nam ely: I plus z plus 3
plus 4 equal 10, and w hich comprise the whole arithm etical system o f
na tu re , etc. O ur au th o r endeavors to show th e gradual em anation o f all
th ings from God, which were completely finished in ten spheres.
8) M y Hebrew reading is 1 1D1373 b * 1 2 1 301 .11 T h e re are various
readings; therefore Postellus rendered i t : “ restitue figm entum in locum
suum R ittangcl, “ restitue form atorem in throno s u o P i s t o r i u s , “ fac
sedere creatorem in th rono suo.” T h e au tho r seems to ridicule here th e
Gnosticians who m aintained th a t D cm iurg was th e creator o f m an and the
sensual world.
9) In God is th e beginning and he is th e boundary o f the Universe.
Compare also the T alm ud treatise Chagigah p. 12.
10) H ere is contradicted th e system o f ditheism , consisting o f an eternal
G od, the A u tho r o f all good and o f “ Hyle" or “ Satan ,” th e co-etcrnal and
co-equal principle o f evil, m aintaining th a t an all-perfect God alone is the
au thor o f all good and evil, and has in his infinite wisdom so wonderfully
contrived the nature o f things, th a t physical and m oral evil m ay produce
good, and hence contribute to carry out the great design o f tn e Supreme
Being. Compare also Chap. 6 §5.
11) A s th e infinite series o f numbers starts from one un it, so was the
whole Universe formed a unity , th a t centres in the Godhead.
12) T h e m eaning is, th a t as the living creatures w hich the prophet saw
in h is vision were stricken w ith such an awe, th a t they could not go any
fu rther to see th e divine glory, and had to re turn , to is the decade an eter
nal secret to us and we are not permitted to understand it . W e find this
very idea in th e Pythagorean system. T h e disciples o f Pythagoras looked
upon the decade as a holy num ber, and swore by i t and by th e T e trak tys
which contain th e num ber ten.
13) See above N ote 1, G od, idea and word are indivisible.
14.) I adopted here the reading o f Judah Halevi, namely : " j i i a a i m p p H
0 3 3 OD"l i n n with the exception o f the word l i l t l i because it it
obvious from “ Y ezirah,” Chap. I I , th a t the author signifies by the word
“ T o h u ,” no th ing , and no t som ething, as Ju d ah H alevi erroneously thought.
M oses Butarel and o thers te ll us th a t they had before them a correct copy
o f “ Sepher Y ezirah ," where it reads: l i * W a *331 p Y 1"» I p HT i n n
tm f c i lD J a T h e same passage is mentioned in the T alm ud treatise Chagi-
gah, p. 12, a, w ith th e addition o f ‘p K S 'P p T a C B l i t M m 5 p 1B » n
T h e word m )s b lD J 2n is translated by R ashi, moist. Some say it is
a compound word o f M f i i iC Q > others o f / ‘'JDaifct etc. But the
word is no t o f Semitic o rig in ; i t is, according to my opinion, borrowed from
the G reek as th e word etc., ITXr/fJTf Jlood. ni& b& Q D^SaK flood-
stones. T h e sam e word is used treatise Beza, p. 24 , b, •’p ttb lD JS H 0 1 3 T
fish th a t are caught from out o f th e flood.'
1$) According to the author, the space and six dimension* emanated
from the ether.
16) Ju d ah Halevi in h is book entitled “ K usari,” p. 356, illustrates it
th u s : T h e C reator is one, and th e space has in the figurative expression
six dimensions. T h e book “ Y ezirah ," having ascribed to the Creator some
nam es in the spiritual language, chooses now in th e hum an language the
finest sounds which are, as i t were, the spirits o f the o ther sounds, nam ely:
“ "nfl and says, th a t when th e divine will was expressed by such a sublime
nam e, it became th a t which th e Exalted by praise wished to call fo r th ac
cording to th e combination o f Hence it follows, th a t the material
world was created in such a way and m anner w hich corresponds w ith the
m ateria l, nam ely, by th e sublime spiritual nam e, w hich corresponds with
th e m aterial nam e, i^fTl » rm iVSI '"’IH »m*’ 'TTH and out o f each o f them
became one dimension o f the world, th e sphere.
17) T h e au tho r shows here by the symbol o f a scale and th e phonetic
character o f the fundamental letters th a t the opposite forces and
the struggle w hich prevail in the smallest as well as in the largest circles o f
creation are appeased and calm ed.
18) M eaning outlets, outgates o f the creative power, formations.
19) T h e word 335 signifies joy , and when transposed, forming the word
533 i t signifies ju s t th e contrary , trouble, plague. H e m eans to say, th a t
th e le tters o f the words 335 and 533 a re the same, but they signify never
theless, opposite ideas on account o f transposition. J u s t as th e sphere re
m ains the same during th e rotation on its axis in its setting and in its rising;
yet it appears to us as i f i t had undergone a great change on account o f its
different position.
20) M y reading is j y p n m ■jD IS
21) T h e combination o f th e tw enty-two letters w ithou t perm utation ii
represented in the following ta b le :
D D 3 D D 3 3 I D D D 3 D D 3 D D D D 3 3 3
. J J J J J 1 J J , , -» J 1 J J-Kj « 13 O ci o U ^ C D * ! ^ 3 J u U Z
a l l a j T! u z
o ^ o K d ^ u ^ c d S s S j E u x
^ B 2 § - s >2 8 3 2 2 3 3 2 S.2v : v , v ; v r Y ; v . v 3 v j v_ v .Y :Y 3 v ,v :V 2o 5 o nt- u
a \J~U y o 3 - " J J u u ZL* s. L* . L. l_» . L# L* - L# L#O \J~U ^ C U h J ^ U - l f c i U X
:2~rf j ' i f u ’x
1 t 31 3 t 3 33 3 :j -t d u xa 3 j c u x
3 j d u 23 1 3 31 J d U 2
—I r! u U *uU X
uX22) T h e num ber o f combinations o f tw enty-tw o le tte rs two and two
w ithout any perm utation is according to the m athem atical formula
n— 1 22n-------- = 2 2 — 1 x = 2 2 1 .2 2 J
23) T h e ancient philosophers maintained th a t i f God is th e first cause,
and H e is necessarily, H e , the immediate effect o f H im , as an absolute unity,
can only be again a unity. H ence from a being th a t is in every respect a unique being, there can only em anate one being j because would tw o essen
tially and tru ly different th ings issue conjointly from one being, they can
only proceed from two different things o f substance, th a t would consequently
ad m it a division th a t is inconceivable. T h e y then put th e question, how
cam e so m any various beings in to existence ? O ur au thor is therefore en
deavoring to show th a t the whole universe em anated gradually from the
spirit o f th e one living God.
24) T h e reading o f V o n Jo . M eyer and others is as follows: UTVlD ”12^
ocna t t o b " m an D*»Jna d -h id * n s m lSDn i n * mean c a n “in a d m D 'nD in 5d r .a i “m -T i 5d rroir - w a n nca2 ^*>0 n n1 T » fcpTl t f l l ’n t t D T M D * H M * O t 5 *\D*’t n M y reading according to a m anuscript o f R abbi Isaac Luria, which I have preferred to all others,
is thus: D-’i n a d’h i d ? a s m n r n n a n o j i im nD o d d -is*’ t o t s a u? i5 id t i ln s C5 a m a vs*® n n o c r o t p k o n-naD -OTb •\d*'di n n a d o m nnn b s r .a i -n2 v i b s na noan -id^di
i a epiiD o i s t n d t i o i D*noj>25) I t has been already mentioned above Chap. i, § i , th a t God, h is idea
and h is word are a u n i ty ; hence th e author signifies by th e le tte r Aleph
th e a ir from which em anated the creative speech, etc.
26) H ere is m e a n t : ethereal air, ethereal water, ethereal fire, the macro
cosm , th e courses o f tim e and microcosm. M any offspring o r derivations
cam e from the la tte r three , as their progenitors, as it is explained after
wards in th e chapter.
27) T h e au thor endeavors to show how th e creative divine w ord became
m ore condensed and how a new series o f productions cam e out o f three
elements.
28) In ancient tim es coldness was considered to be a substance. [See
Psalm 147, 17.]
29) Id est, made it the reigning power.
30) Namely, w ith th e two o ther elements.
31I T h a t is to say a different combination o f the elements.
32) According to th e opinion o f the author, i t may be arranged as follows;
Aleph. M em . Sheen.W o rld : A ir, E arth , Heaven or A tm osphere.
( I a c lu i l r . of Land «nd S•* .)M a n : Breast, Belly, Head.Y e a r : M oistness, Coldness, Heat.
33) T h e aspirating pronunciation o f p in th e G reek , was adopted by the
ancient Jew s in Palestine fo r the Hebrew le tter “V T h e y pronounced it
partly aspirated and partly unaspirated. [See D r. Geiger’s Lehr-und Lese-
buch der M ischnah , p. 22, and D r. G raetz 's Gnosticismus, p. 117.J
34 ) According to th e idea o f our au thor, there em anated from th e unity
o f God three ethereal e lem ents : prim itive a ir from th e spirit, from th e air,
prim itive water, and from th e w ater, prim itive fire o r ether, ou t o f which
cam e other spheres o f existence in th e significant and h ighly im portant
num ber, seven, from which descended sm aller spheres and which produced
again others. H e endeavors to show how th e ideal became, after numerous
emanations, m ore condensed, palpable and concrete. T h e w hole creation is
thus contemplated as a pyram id, term inating in a point a t the top w ith a
broad basis. [See Dr. G raetz’s Gnosticismus, p. 224.J
35) Compare C hapter I , Section 3, N ote, 8.
36) T h e order o f the planets (including th e Sun) is stated here according
to th e Ptolem aic system w hich was in vogue even am ong th e learned m en
till th e middle o f th e fifteenth cen tury , n am ely : M oon, M ercury, Venus,
Sun, M ars, Ju p ite r and Saturn . B ut th is arrangem ent is undoubtedly an
interpolation o f a la te r tim e, as th e au tho r o f the book “ Y ezirah" lived
m any years before Ptolem y. And indeed Prof. Jo . Friedrich V on M eyer
and others o f reliable au thority had in the ir copies o f “ Y ezirah" the follow
ing order : .D-HXD p i s '’M S rD3b 35*13 M313 nD n M ars, Ju p itfr ,
Saturn, M oon, M ercury, V enus, Sun.
37) Philo (Allegor 1, 42 ,) after having called a tten tion to the fact tha t
th e heptade is to be found in m any biblical laws, in th e vowels o f th e G reek
language, in the gam ut and in th e organs o f th e hum an body, exclaims,
sim ilar to our author : “ T h e whole nature exults in th e hep tad e!"
38) T h e rule for perm utation is as follows : (n— 1). n . 1 x 2 x 3 14X 5 x6 2 7 = 5 0 4 0 . I n our edition i t re a d s : •D-'r.D D-'Dbl* PiTDDn Five
thousand and four houses, w hich is obviously a m istake, it should re a d :
5040 houses. «D->rn D - M i a i D - c i a r i c D n
39) I read fHT*Ck instead o f “p I p ' T l p for tw o reasons. I n th e first
place, th e same thing is mentioned afterwards, and in the second place, i t is
proved by tn e expression th a t th e au thor m eant D1313 and not
. • p i p n p
40) Some m aintain th a t by th e expression T a li is understood th e con
stellation Draco o r Dragon, w hich is a very large constellation extending
for a great length from East to W est} beginning a t the tail which lies h a lf
way between th e Pointers and the Pole Star, and winding round between
the G rea t and L ittle B ear by a continued succession o f b right stars from 5
to 10 degrees asunder, i t coils round under the feet o f th e L ittle Bear, sweeps
round the pole o f th e ecliptic, and term inates in a trapezium formed by four
conspicuous stars from 30 to 3 5 degrees from N orth Pole. Dr. Steinshneidet
(see M agazin fuer L itera tu r des Auslandes, 1845) and D r. Cassel (in his
com m entary to th e book entitled Kusari,) m aintain th a t th e ancient Jew ish
astronomer* signified by the word T a li, no t th e constellation Draco, but
the line which joins together the two points in w hich th e o rbit o f th e moon
intercepts th e ecliptic (Dragon’s head and tail). Dr. Cassel is o f th e opinion
th a t our au tho r m eant here, probably th e invisible, celestial or universal
axis th a t carries the whole Universe.
41) O ur au thor means to say th a t th e water has a great disposition to
unite itse lf w ith th e caloric, thus for instance is th e fire la ten t in steam,
but the a ir equipoises them .
42) T h e m eaning is, as God is the centre o f th e Universe, so have the
macrocosm, the seasons and tem perature and the microcosm, their centres
receiving power from th e principal centre to regulate and rule.
43) T h e substance o f th is M ishnah is mentioned in the Talm ud treatise
Berachoth, p. 55, a. I t reads th e re : PPT! 3>T P 3*1 *1126* m i m 3*1 “W *
f p S O t n E O y t 3 1» 33 3 D tm m * C p s i i » b 2 3 “ R ab Jehudah stated
in the nam e o f R ab, th a t Bezalel understood to combine letters by which
heaven and earth were created.” To th is the com m entator R ash i adds:
“ as it is taugh t in th e book Y ezirah.” I t is undoubtedly certain th a t the
book Y ezirah, or a cosmogony as it is represented there , was know n to Rab,
who was a disciple o f Jehudah Hanasi, during the second part o f the second
century. (C . E.) See treatise B erachoth , p. 55 a, where the com m entator
R ash i referred to the book Y ezirah.
4 l ) T h is whole paragraph is an interpolation o f an unknow n hand, as i t
can be easily proved.
45 ) I have translated according to th e reading o f Rabbi Ju d ah Halevi.
T h e reading o f Rabbi Luria is as follows: tVPnl* B*’tWn U“n B ? I ic p i
•psa rm n i s m c »3 p i n i s r a m o n * n i n inai 131013“ H e fastened tw enty-two letters on » t l l i i a *305 t P 3B 3 ’p ™ 115303 his tongue and revealed to h im H is mystery, H e drew them by water, k in
dled them by fire and thundered them by th e w ind, H e lighted th e m by
seven, and rules them by twelve constellations.” Pistor. renders i t : “ T ra n a t
per aquam , accendit in ignc grandine signavit in acre. Disposuit cum sep-
tem e t gubem avit cum duodecim." Postellus’ version is : “ A ttrax it eum
in aqua, accendit in spiritu, inflam m avit in scptem aptatum cum duodecim
signis.” M eyer translates i t : “ E r zog sie m it W asscr, ziindet sic an m it
Feuer, erregte sie m it G eist, vebrannte sie m it sieben, goss sie aus m it den
ssro e lf G estirnen .”
GLOSSARYOP
RABBINICAL WORDS.
X
p*IK v. To adhere, cohere. VI, 8.
V W *■ [Syriac ,-iKK Greek aijp] Air. II,
». Sign, letter; tto* hi»niK fundamental letters. 1 , 1.
adv. hinc e t ulteriUB; from now farther. I V 16
<*4/- These. Equals the biblical .n^K V I. 1.
[Greek Adfov] Oblique, diagomJ direction. V, 2.
yVDK n. Middle, oentre. I , 2*▼ : v
3
Vfta n. Clearness, perspicuity. I , 3. 1n i3 b it 13 1 uiDPjT1
and put the subject in a clear point of view.
K03 n. Division. V , 5.T T
D*DJ3 or D'Dil'B Composed of ,D,nB> omitting E* between them.
.................. x, 1. [See Duke’B Sprache der Miachnah. p. 68.]
■y n. Back. '33 upon the back id est, upon or above.- — - V I, 8.
tjy ». Body, substance II , 5.
b & n. Circle, celestial orb, or sphere. II , 4.
■wan «•
im n «•
“nrnn «.
n is i n.*
min fi
lm ®.•T
nWm n.▼ •
S)no «•
1Word. 1 .8 .
nThink, muse, m editate, re flect 1 ,7.
Reflection, meditotion. V, 1.
T
Innocence, purity, godliness, m e r i t I I , 1.
nMisdeed, trespass. I I , 1.
To return, to tn m one’s se lf round. I I , 5.
R otation ; from *>*>n to dance round. I I , 5.T
CD
Milt, spleen. V , 4.
JN3 or JN2 adv. Here, th e re ; ]N3D thence, from thence. IV , 16.
3 3 ) 3 n . S ta r ; especially the planet Mercury. IV , 7.T
J13 p ie l f |3 v. D irect; fi3D directed, situated. I , 2.
■RJP3 n. Ugliness. IV , 3.
TJ3 or adv. So, thus. I , 7.
JTI3 H iph. j m s n V . To intervene in any thing, to mediate the Deace, acoom odate a quarrel. I I , 1.
1>HB'V^ «• Eating, swallowing. V , 1.
T *«
Tp'D.* adv. Composed of the wordB and . i p According to
that, therefore. IV , 15.
D pS D n.
.TIB n.T *
ru e to n.T I *
ni^D «.T “
f»D3 adv.
SB'O v.
EtoD n.
nsnvp »-
r n p n.
anmp
3H3 v.
r »313 n.
w r v-
n*
TID v.• T
JD’D n.
p'!>p «.
n
The planet Mars. IV , 7.
Measure, quality, divine attribute. I , 4.
Doctrine, lesson, paragraph.
Constellations; especially the twelve signs of the
Zodiac. V, 3. 310 >TO a happy constellation.▼ -
I t is a particle like ,3 a s ; it is added the word pD
kind, d eno ting : as a kind of, like, as. I I , 4.
Chald. inf. 1DXD or .30D To speak, command. I I , 5.
Substance, reality. I I , 5.
R am part, a floor, pavement. I , 8.
Gall. V, 4
See .3HJ IV , 1.- T
2
W ith a 3 following after it, signifies: to make use
of any thing. IV , 1.The planet Venus. IV , 7.
Chald. Stick in, fasten, conjoin, connect. I , 6.
Opening. IV , 8.
D
Arrange. V, 16.
arjfitiov Sign, illustration. I I , 4. [See Geiger’s Lesestucke der Mishnah, p. 121.]
F inished; the end (of a book or chapter.)
V
r a n y *»• Contention, rivalry. V, 5.T •• -| ¥T n y n- Future . 11,2.
• r
PIB «-D
Chapter, section.
BHfta a4i- Divested of clothes, ondressed, simple. I, 8.
PTY n.
».▼ • I
FpY v.
The p lane t Jnp iter. IV , 7.
Appearance. I , 5.
Refine, m elt together, connect, combine. I I , 5
VapT v. To fix, to fasten. I , 8. I I , 3.
n y p o r n j p n. Stom ach. V, 4.
J3Cnp or J2p*np n. Stomach. V, 4.
1
!T tn ». A rgum ent, evidence. V I, 2.
Sight. V, 1.
Redundancy of w ater, moistneas. I I I . 4.
Smell. V, 1.
V
’K n 3 ^ n. The p lane t Saturn. IV , 7.
nPPb» n. Speaking. V . 1.
njrpB* n. Hearing. V, 1.
THE* r - T o B erve. 1 , 8.
n
The constellation Draco or Dragon. V I, 2 .
n»to n.▼ ’ S
n*n ».T* |
m v.
n.
E^DE>n n. Coition. V , j.* I *
EXPLANATORY
T H E R O S IC R U C IA N O R D E R
Anticipating questions w hich m ay be asked by the readers of this book, th e publishers w ish to announce
th a t the re is b u t one un iversal R osicrucian O rd e r exist
ing in the w orld today, un ited in its various jurisdictions, and hav ing one Suprem e C ouncil in accordance w ith the
original p lan of the anc ien t Rosicrucian manifestoes.
T h e Rosicrucian O rd e r is n o t a religious or sectarian
society.
T h is in te rn a tio n a l o rgan ization re ta ins th e ancien t
trad itions, teachings, principles, and practical helpfulness
of th e B ro therhood as founded centuries ago. It is known
as th e A ncien t , M ystica l O rder Rosae Crucis, which
n am e, for p o p u la r use, is a b b re v ia te d in to A M O R C . T h e
h e a d q u a r te r s fo r th e In te rn a t io n a l Ju r isd ic tion of the
O rd e r is lo c a te d a t San Jose, C alifo rn ia . T hose in te r
es ted in k n o w in g m o re of th e h istory a n d p re se n t-d a y
he lp fu l offerings of th e R osicrucians m a y h a v e a free
copy o f th e book e n t i t le d T h e M astery o f L i fe , b y s e n d
ing a defin ite re q u e s t to S c r i b e I. S. M ., R o s icruc ian P ark , S an Jose, C a lifo rn ia 95191, U.S.A.