Of Mercy and Judgement: Selections from the Kabbalistic Zohar, Part 1 of 2

The Zohar introduces the concept of Divine configurations, and in the Book of Concealed Mystery (another volume of the Zohar), the various facial features of Macroprosopus are explained, along with the representation of the Divine qualities. In contrast, the aspects of the physical realm and the human mind are modeled after the corresponding bodily features of Microprosopus, along with the representation of the various qualities. Therefore, in our readings today, there will be physical descriptions of various facial features of Microprosopus along with discussions by Rabbi Schimeon and other holy sages regarding the quality that each part represents, as well as supporting evidence from the Hebrew Bible.

CHAPTER 32 CONCERNING THE NOSE OF MICROPROSOPUS. “In this nose is diverse symbolism.

For it is written, Psalms 18:8: ‘There went up a smoke out of His nose, and fire out of His mouth devoured; coals were kindled by it.’

We have learned in Barietha: ‘When the Ancient of the Ancient Ones uncovers the benevolence of benevolences, all those lights which are called by a similar name shine, and Mercy is found in all things.’ But when that Concealed One of the Concealed Ones is not uncovered, and those lights shine not, judgments are stirred up, and judgment is exercised.

And when the Ancient One is uncovered toward Microprosopus, all things are beheld in the light of Mercy, and the nose is appeased, and fire and smoke issue not therefrom.”

CHAPTER 33 CONCERNING THE EARS OF MICROPROSOPUS. “This have we learned. It is written, 2 Kings 19:16: ‘Incline, O God, Thine ear and hear;’ namely, that ear which is hidden beneath the hair, and the hair hangs down over it, and yet the ear is there for the purpose of hearing.

When it is said, Genesis 2:8: ‘And Tetragrammaton Elohim planted,’ the name is given in full, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurs, the full name is expressed.

In all things generally are comprehended, and then mercies are stirred up over all things.

We have learned, Rabbi Schimeon said: ‘I call to witness the Heavens which are above me, towards all those who stand around, that great joy arises in all the worlds because of these words.’”