Book of Ethics

After the voice came from heaven.

22. The holy, monastic fathers prayed that all of it might be known from its implication. And here is the wonder, how it is associated with it: the altar of gold. For that power of the Qira a liturgical or holy object/concept is great, in all of them original: "b-kullayhon" (footnote: "P reads: 'in all of them'") the likeness of its altar is known. And here the joy is in it, with great power in it; its altar is known.

23. The monastic fathers prayed that all the holy ones, from their morning objects, like the four heralds of the seven mysteries, be gathered from their whiteness by their two hands, and the altar of the natural king, that all are united in their morning.

24. As it departs from the number original: "min minya" (footnote: "P reads: 'neshya' or 'forgetting'") with them and the manner in which the head will be, the likeness of the objects of his nature, gathered from his face, those who are [in] fear, and the altar and the nature.

25. When you prayed, we saw that there is a place that cannot be described. And here are the deeds that resemble them, that they be not one, and the judgment not wretched, and the eating of bread not full, and there is no heat from all the circles that are outside of this implication, and all the circles are a manifestation of its whiteness that answers outside.

26. He who does not humble his implicative nature, that all things are commands for their intermingling, that is heat. And to the outside, that they might be like them, not one, one, after what the Lord said to the Lord, and let them be the remnant.

27. One in the world, and without life, they will be with it original: "Bhadeh" (footnote: "Deest in B" meaning "Missing in B"). He who sees does not see in that life, and God wills. And God, who is that life, he is that life. It is not heard as this.

28. They do not live with it; concepts have lives that cannot be found.