binah

Lastly, I conjure ye all, ye rebellious spirits, by the most holy name of God ADONAI MELEKH, which Joshua invoked, and stayed the course of the Sun in his presence, through the virtue of Methratton, its principal Image; and by the troops of angels who cease not to cry day and night, QADOSCH, QADOSCH, QADOSCH, ADONAI ELOHIM TZABAOTH (that is, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of thy Glory); and by the ten angels who preside over the ten Sephiroth, by whom God communicateth and extendeth his influence over lower things, which are KETHER, CHOKMAH, BINAH, GEDULAH, GEBURAH, TIPHERETH, NETZACH, HOD, YESOD, AND MALKUTH.

EXPERIMENT OR OPERATION OF THE FRUIT When you wish to perform the experiment of the fruit, prepare the same in the appropriate day and hour. But must be a beautiful fruit, and spotless (and when I say fruit, understand that I mean any kind of produce). You should therefore take it in your hand in a secret place, and before you pick it from the tree (if it still requires harvesting), sprinkle it with the water of the art. Then, in the secret place, pick it, using incense, and saying this oration over it. O God almighty who created the Earth, and you yourself marvellously laboured to make Eve from Adam’s side, who just as she had given him the fruit to eat, she caused him to sin; make it also that she who will eat or touch this fruit, will do my will always. I conjure you, O fruit, through him who made you, and through these most sacred names EL, ELOHIM, ELOHA, EHEIE ASHER EHEIE, and through the three princes of the angels of Paradise, Michael, Gabriel, and Raphael, and through all the heavens and host of angels. Likewise through the strength of God and his ineffable names, namely, JOD, HE, VAU, HE, JAH, AGLA, PRIMATON, SADAY, JAH, JAH, JAH, EL, EL, EL, ENSOPH, who created all things, and even the ages in the beginning of the ages, make it such that she who will eat or touch this fruit may have no rest, unless she completely fulfils my will. I conjure you likewise O fruit, through Kether, through Hochma, through Binah, and through all the ten Sephiroth, and also through all demons of the infernal abyss, that she (or he) to whom I will give or show you, or have touch you, may she be inflamed with the fire of love for me, so that she will not rest, unless she completely fulfils my will. And if you have to write anything on the fruit, follow the teachings of this art. You can also make other experiments of love, which involve gazing at the sight and eyes of the woman. In that case, such experiments are prepared with the suitable hours and times, as above.

SATOR, AREPO, TENET, OPERA, ROTAS, IAH, IAH, IAH, ENAM, IAH, IAH, IAH, KETHER, CHOKMAH, BINAH, GEDULAH, GEBURAH, TIPHERETH, NETZACH, HOD, YESOD, MALKUTH, ABRAHAM, ISAAC, JACOB, SHADRACH, MESHACH, ABEDNEGO, be ye all present in my aid and for whatsoever I shall desire to obtain.

ANNOTATION. (Belonging to § 19, foregoing.) 1. Another explanation. “Let waters bring forth abundantly.” In this place, in the Chaldee paraphrase, it is said IRChShVN, which hath a general meaning of movement. As if it should be said: “When his lips, by moving themselves and murmuring, produced the words, like a prayer from a righteous heart and pure mind, the water produced the living soul.” (The meaning is concerning the act of generating life.) 2. And when a man wisheth to utter his prayers rightly before his Lord, and his lips move themselves in this manner, (his invocations) rising upward from him, for the purpose of magnifying the majesty of his Lord unto the place of abundance of the water where the depth of that fountain riseth and floweth forth (that is, understanding emanating from wisdom); then (that fountain floweth forth plentifully, and) spreadeth abroad so as to send down the influx from the Highest, downwards from that place of abundance of water, into the paths singly and conjointly, even unto the last path; in order that her bountiful grace may be derived into all from the highest downwards. 3. Then indeed is such a man held to intertwine the connecting links of (them) all, namely, those connecting links of true and righteous meditation; and all his petitions shall come to pass, whether his petition be made in a place of worship, whether in private prayer. 4. But the petition which a man wisheth to make unto his Lord can ordinarily be propounded in nine ways. 5. Either (1) by the alphabet, or (2) by commemorating the attributes of the most holy and blessed God, merciful and gracious, &c. (according to the passage in Exodus xxxiv. 6, &c.); or (3) by the venerable names of the most holy and blessed God; such are these: AHIH, Eheieh (in respect of the Crown), and IH, Yah (in respect of the Wisdom); IHV, Yod He Vau (in respect of the Understanding); AL, El (in respect of the Majesty); ALHIM, Elohim (in respect of the Severity); IHVH, Yod He Vau He (in respect of the Beauty); TzBAVTh, Tzabaoth (in respect of the Victory and the Glory); ShDI, Shaddai (in respect of the Foundation); and ADNI, Adonaï (in respect of the Kingdom). Or (4) by the ten Sephiroth or numerations, which are: MLKVTh, Malkuth, the Kingdom; ISVD, Yesod, the Foundation; HVD, Hod, the Glory; NTzCh, Netzach, the Victory; ThPARTh, Tiphereth, the Beauty; GBVRH, Geburah, the Severity; ChSD, Chesed, the Benignity; BINH, Binah, the Understanding; ChKMH, Chokhmah, the Wisdom; and KThR, Kether, the Crown. Or (5) by the commemoration of just men, such as are patriarchs, prophets, and kings. Or (6) by those canticles and psalms wherein is the true Qabalah. And (7), above all these, if any one should know how to declare the conformations of his Lord, according as it is honourable to do. Or (8) if he may know how to ascend from that which is below to that which is above. Or (9) those who know also how to derive the influx from the highest downward. And in all these nine ways there is need of very great concentration of attention; because if he doeth not that, it is written concerning him, 1 Sam. ii. 30: “And they that despise Me shall be lightly esteemed.” 6. Hereto also pertaineth the meditation of the word Amen, AMN! which in itself containeth the two names, IHVH, ADNI, Yod He Vau He Adonaï (the numeration of the former alone, and of these two together yielding the same, 91); of which the one concealeth its goodness and benediction in that treasury which is called HIKL, Ha-yekal, the palace. (Which word by equality of numeration is the same as ADNI, Adonaï; but this name is said to be the palace of Tetragrammaton, because, in the first place it is pronounced by its aid; also, in the second place, it is mingled with it alternately, letter by letter, in this way—IAHDVNHI.) 7. And this is pointed out in that saying, Hab. ii. 20: “But the Lord is in His holy temple; let all the earth keep silence before Him.” (HIKL, Ha-yekal, “the temple, or palace;” HS, Hes, “keep silence;” and ADNI, Adonai, “Lord;” all have the same numeration—namely, 65.) 8. For which reason our wise men of pious memory have said mystically, that every good thing of a man is in his house; according to that which is written, Num. xii. 7: “He is faithful in all Mine house.” Which is the same as if it were said “in all which is with Me.” 9. But if any man attentively meditateth on the nine divisions of these forms (see § 5, ante), like as it is meet to do; that man is one who honoureth the Name of his Lord, even the Holy Name. And hereunto belongeth that which is written, 1 Sam. ii. 30: “Since those who honour Me will I honour; and they that despise Me shall be lightly esteemed.” I will honour him in this world, that I may preserve him, and provide him with all things of which he hath need, in order that all nations of the earth may see that the Name of the Lord is called upon by him; and that they may fear him. And in the world to come he shall be found worthy to stand in the tabernacle of the righteous. 10. Wherefore such an one seeketh nothing of which he hath need, because he is kept under the special providence of his Lord, and can meditate concerning Him, as it is right to do. 11. But what is to be understood by that passage—“And they that despise Me shall be lightly esteemed?” Such an one is that man who can neither institute the union of the Holy Name, nor bind together the links of truth, nor derive the supernals into the position required, nor honour the Name of his Lord. Better were it for that man had he never been created, and much more for that man who doth not attentively meditate when he saith Amen! 12. For which reason, concerning that man especially who moveth his lips (in prayer), with a pure heart (meditating) on those purifying waters, in that passage expressly and clearly written, Gen. i. 26: “And the Elohim said, Let us make man.” As if it were said concerning such a man who knew how to unite image and likeness, as it is right: “And they shall have dominion over the fish of the sea,” &c. Hereunto is the annotation.

Therefore concerning the ear it is called hearing; but in this hearing, Binah, the Understanding (the third Sephira) is comprehended; for, also, to hear, is the same as to understand, because that thereby all examinations are examined together.

And this is Binah, wherefrom are opened the fifty gates in the aspects of the world of lights and luminaries.

As it is written, Isa. xi. 2: “And the Spirit of Wisdom and Understanding, RVCh ChKMH VBINH, Ruach Chokmah Va-Binah, shall rest upon Him,” &c.

ChKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah is the Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, Understanding, counterbalanced together in most perfect equality of Male and Female.

ChKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah is the Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, Understanding, counterbalanced together in most perfect equality of Male and Female.

ChKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah is the Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, Understanding, counterbalanced together in most perfect equality of Male and Female.

This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other—Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother.

It is written, Prov. ii. 3: “If thou callest Binah the Mother.”

In the teaching of the school of Rav Yeyeva the Elder it is thus taught: “What is Binah the Mother of Understanding?” Truly when They are mutually associated together.

(As to the Sacred Name IHVH,) I, Yod, is included in this Chokmah, Wisdom; H, He, is Aima, and is called Binah, Understanding; VH, Vau He, are those two Children who are produced from Aima, the Mother.

Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.

Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.

Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.

Also is She called ThBVNH, Thebunah, the Special Intelligence. Wherefore is She sometimes called Thebunah, and not Binah?

Together They (Chokmah and Binah, IH) go forth, together They are at rest; the one ceaseth not from the other, and the one is never taken away from the other.

It is written, Prov. ii. 3: “If thou wilt call Binah the Mother, and wilt give thy voice unto Thebunah.”

Seeing it is here said, “If thou wilt call Binah the Mother,” wherefore is Thebunah added?

Assuredly, according as I have said, all things are supernal truth: Binah is higher than Thebunah. For in the word BINH, Binah, are shown Father, Mother, and Son; since by the letters IH, Father and Mother are denoted, and the letters BN, denoting the Son, are amalgamated with them.

Assuredly, according as I have said, all things are supernal truth: Binah is higher than Thebunah. For in the word BINH, Binah, are shown Father, Mother, and Son; since by the letters IH, Father and Mother are denoted, and the letters BN, denoting the Son, are amalgamated with them.

Whence it cometh that that which embraceth the two Children is called ThBVNH, Thebunah, and that which embraceth the Father, the Mother, and the Son is called BINH, Binah.

And from the side of the Mother (Binah) there is one Crown, which is called Geburah.

“The Daughter of Mizaheb;” because She hath nourishment from the two Countenances (Chokmah and Binah, which are within Kether); and shineth with two colours—namely from ChSD, Chesed, Mercy; and from DIN, Din, Judgment.

For what reason doth He (Microprosopus) admit of variable disposition? Because He is the heir of two inheritances (i.e., from Chokmah and Binah).

Binah also, as it is written, 1 Sam. iii. 9, “Speak, for Thy servant heareth.” Also 2 Kings xviii. 26, “Because we have heard.” And hencefrom all things depend.

THE Male is extended in right and left, through the inheritance which He receiveth (i.e., from Chokmah and Binah).

Like as the Male (Microprosopus) existeth from the Triad (Kether, Chokmah, and Binah), and His beginning is with the Triad, in this same manner are all things disposed, and the end of the whole body is thus; also the Mother (Inferior) receiveth not the blessing except in the Syntagma of the Triad, and these paths are Netzach, Hod, and Yesod.

In Rebbi Joḥanan’s opinion, why is the death of Aaron’s sons mentioned in the matter when they died during initiation? Rebbi Ḥiyya bar Abba said, Aaron’s sons died on the First of Nisan; why does He mention their death at the Day of Atonement? To teach you that just as the Day of Atonement atones for Israel, so the death of the Just atones for Israel. Rebbi Ba bar Binah said, why did the verse append the death of Miriam to the Chapter of the Cow? To teach you that just as the ashes of the Cow atone for Israel, so the death of the Just atones for Israel. Rebbi Yudan bar Shalom said, why did the verse append the death of Aaron to the breaking of the Tablets? To teach you that the death of the Just is as hard for the Holy One, praise to Him, as the breaking of the Tablets.

“It is an obligation to confess on the eve of the Day of Atonement when it gets dark, before he immerses himself in eating and drinking. Even though he confessed in the evening, he has to confess in the morning; though he confessed in the morning, he has to confess at musaf; though he confessed at musaf, he has to confess in the afternoon; though he confessed in the afternoon, he has to confess at neˋilah, for the entire day is qualified for confession.” How does he confess? Rebbi Berekhiah in the name of Rebbi Abba bar Binah: My Master, I sinned and did evil, and I was involved in bad thoughts, and acting in aberrant ways. But as I acted I shall not act. May it please You, Eternal, my God, [that You will atone for all my crimes], forgive me for all my sins, and pardon (and forgive) all my transgressions.

Rebbi Ze‘ira said: Shila bar Binah stated: Anything which is invalid containing a condition if delivered on condition is also invalid.

HALAKHAH: “Each of them disqualifies the other’s witnesses,” etc. Rebbi Simeon ben Laqish said, so is the Mishnah: “His witness,” but not his witnesses. But Rebbi Joḥanan said, even his witnesses, as it was stated: “One always adds judges until judgment is rendered, and the judges may change their opinions. After judgment is rendered they may no longer change their opinions.” Rebbi Joḥanan agrees, that if these were the only ones, he cannot disqualify them. Zeˋira said, he and a person from the street can team up to disqualify this testimony. Rebbi Ḥanina asked, does not one witness force an oath everywhere? Rebbi Zeˋira said, by disqualification one can only be disqualified by a court. A relative does not have to be disqualified by the court. Rava bar Binah said in the name of Rav: Three are like final judgment.

HALAKHAH: “The father is exiled for the son,” etc. Rebbi Zeˋira said that Rebbi Shila bar Binah stated: Even though it be written, the redeemer of the blood himself shall kill the murderer, nevertheless if somebody smote his son, his second son does not become the redeemer of the blood to kill his father. But if a brother smote his brother, the second brother becomes the redeemer of the blood to kill his brother. Rebbi Eliezer ben Jacob stated: Even though it be written, the redeemer of the blood himself shall kill the murderer, nevertheless if somebody smote his son, his second son becomes the redeemer of the blood to kill his father. But if a brother smote his brother, the second brother does not become the redeemer of the blood to kill his brother. And from where even if he said, I cannot face him, the verse says, when he comes upon him he shall kill him.