denoteth

I conjure ye by the name of God EL strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which Abraham having invoked, he was found worthy to come forth from the Ur of the Chaldeans.

Thus then, therefore, we anew conjure and exorcise ye by and in the holy name of IAH, IAH, IAH, which is interpreted and called God; by the name and in the name of EHEIEH ASHER EHEIEH, which is the true name of God, 'I am He who is'; by and in the ineffable name of four letters YOD HE VAU HE, the knowledge and understanding of which is hidden even from the angels; by the name and in the name of EL, which signifieth and denoteth the powerful and consuming fire which issueth from his countenance, and which shall be your ruin and destruction; and by the light of the angels which is kindled and taken ineffably from that flame of divine ardour.

Then are the letters inverted, and become one. (If, namely, in the word VIHI, Vayehi, the letters I, Yod, and H, He, be placed in front so that it may read IHVI, Yahevi, it maketh one Tetragrammaton, which exhausteth the whole Divinity. But since these belong to the mother, from whom arise the judgments, hence this tetragrammaton is here written in retrograde order, which mode of writing is referred by qabalists to the judgments, on account of the nature of averse things; whence this ought to be written in this way: IHVI, Yahevi, IHV, Yeho, IH, Yah, I, Yod. But since in the path of understanding those judgments themselves do not exist, but only their roots, while in itself this path is only pure mercy; hence the retrograde order is inverted, in order that it may be posited entire in this manner as at first): I, Yod, IH, Yah, IHV, Yeho, IHVI, Yahevi. (But it is not written in the usual manner, IHVH, Yod, He, Vau, He; because the word is derived from VIHI, Vayehi, whose metathesis is here discussed. And nevertheless the letter) which is last (namely, I, Yod, which is put in the place of the last H, He, in the ordinary form of the Tetragrammaton, denoteth), the Schechinah (or the queenly presence) which is below (that is, a path of the kingdom, namely, MLKVTh, Malkuth, the tenth and last Sephira); like as (in the other instance) the letter H, He, is found to be the Schechinah.

But in one balance are they equiponderated. (The balance denoteth the male and the female; and the meaning is, that the letters I, Yod, and H, He—of which the former is masculine and referreth to the path of the foundation; and the latter is feminine, pertaining to the queen—are interchangeable; since whilst the equilibrium existeth there is an intercommunication between them, and they are joined together as one. Add to this that the queen is also called ADNI, Adonai, wherein the letter I, Yod, bringeth up the rearguard of the army, as it were; because also it is accustomed to be called the Lesser Wisdom.) And the living creatures rush forth and return. (This is what is said in Ezek. i. 14 concerning the living creatures, which is accustomed to be said concerning those letters of the Tetragrammaton, which sometimes hold the last place and sometimes the first; as when I, Yod, rusheth forth unto the last place, and when it returneth unto the beginning again; and so also the letter H, He. Likewise, then, also the living creatures are said to rush forth, when the Tetragrammaton is written with the final H, He, because then the whole system of emanatives is exhausted. But they are said to return when the Tetragrammaton is written with the final I, Yod, so that the sense may be collected in such a manner as to return from the last path of the queen into the penultimate of the foundation, which is designated by this letter I, Yod.

Like as it is written: “And the Elohim saw the substance of the light, that it was good.” (Here a reason is adduced from the proposed text itself, showing how the last letter of this form of the Tetragrammaton, namely, I, Yod, may be said to symbolize the bride, since God himself might behold in that light the path of conjunctive foundation, which the word “goodness” pointeth out; but when the foundation is in the act of conjunction—that is, under the idea of communicating goodness —there then is the bride. But also that the word “goodness” denoteth the foundation is proved from Isa. iii. 10, where it is said) “Say ye unto the righteous man” (that is, to the path of foundation, because the first man is said to be the foundation of the world, Prov. x. 25), “that it shall be well with him.” Therefore, then, do they ascend within the equilibrium. (That is, these two letters, I, Yod, and H, He, mean one and the same thing. Or again: But behold, how in balanced power ascend the letters of Tetragrammaton. That is, how those letters agree when in conjunction, which before were standing separated in the word VIHI, Vayehi.)

And God said, Let there be MARTh, Maroth, lights in the firmament of the heaven. (Now he hasteneth to the third part of that quadrilateral name, namely, to these two letters IH, Yod, He. But by lights are understood the sun and the moon, the beautiful path and the kingdom or bride. And herein the sense is this: although usually by these two letters are accustomed to be understood the Father and the Mother, or the wisdom and the understanding, yet in this place the supernal lights are wanting, like as the word MARTh, Maroth, is written in a defective form; and the meaning is proper to be applied unto the firmament of the heaven—that is, to the foundation, extended and prepared for marital conjunction; for the spouse is called the heaven, and the member of the treaty is the firmament, like as, therefore, the two last paths in the whole name IHVI, Yod, He, Vau, Yod are designated by the letters V, Vau, and I, Yod, so likewise these in this portion of the square are designated by the letters, I Yod, and H, He.) The husband hath dominion over the wife (since it is not written by V, Vau, but by I, Yod, which is the symbol of the member of the treaty, and herein denoteth the actual combination with the female): like as it is written (Prov. x. 25): “And the just man is the foundation of the world.” (By this saying he illustrateth his meaning; because by the letter I, Yod, is understood the fundamental member by which the world is preserved in existence.)

I, Yod, therefore irradiateth two. (That is, the letter I, Yod, in this square of the Tetragrammaton hath a double sense of influx, forasmuch as in the first instance it signifieth the father who illuminateth the mother; and forasmuch as in the second instance it signifieth the Microprosopus, or rather his treaty, which illuminateth the kingdom.) And (again in another manner) it shineth (that is, and also hath a third signification, whilst in the complete name it constituteth the last letter), and passeth on into the woman. (That is, and denoteth the bride of Microprosopus, as is shown above, because it is put in the place of the last H, He, of the Tetragrammaton IHVH; like as also it hath the same power of signification in the connection of the names of existence and domination in this manner, IAChD, VNHI.)

(In that passage, Deut. iii. 24, where it is written): “Adonai Jehovah, thou hast begun to show unto Thy servant Thy greatness,” the name, Tetragrammaton, IHVH existeth perfectly written in its sides. (So that the name ADNI, Adonai, denoteth the inferior H, He, from the one side; and the points of the name ALHIM, Elohim, denote the superior H, He, from the other side.)

(Now the author of the “Siphra Dtzenioutha” descendeth to the inferior paths, leaving out Macroprosopus, and examineth the name IHV, Yod He Vau. In this are represented father and mother and Microprosopus. And first occurreth) the supernal I, Yod (the symbol of the father), which is crowned with the crown of the more Ancient One (that is, whose highest apex denoteth the highest crown, or Macroprosopus; or, according to another reading of the passage, “which is surrounded by the secret things”—that is, by the influence or beard of Macroprosopus, which covereth both the father and the mother). It is that membrane of the supernal brain which, on account of its excellency, both shineth and is concealed. (Concerning this matter further, see the “Idra Rabba,” § 58.)

HA, He, is extended by another (He, as it is written HH in open and plain writing; but also it is sometimes written in another way, HI, also HA; the one in the name OB, Aub, the other in the name MH, Mah), and in the feminine symbol it denoteth the two females (namely, the supernal mother and the inferior mother; the understanding and the kingdom). And it is discovered through the forms. (That is, when the beard of Macroprosopus, and its forms or parts, send down his light into Microprosopus; then herein is his bride produced in the light, and the supernal H, He, is reflected by another inferior H, He.)

Like as it is said IH, Yah (Ch-IH, Ch-iah, the corrected Mantuan Codex hath it, so that it may explain the word ChIH, Chiah, living creature, out of the eighth path of the understanding, which is that water of the name Yah, which denoteth father and mother. For when) the light of the former is extended unto the latter (which is the moving of the water) all things reproduce their kind at one and the same time—the waters of good and the waters of evil. (That is, there is reproduction as well in divinity and sanctity as among terrestrial living creatures and man; for by the reptile form souls are symbolized.)

(Therefore in the letter IVD, Yod, and in the name IHI are hidden two males and two females, which is symbolized in that saying, Gen. vi. 2: “And the sons of the Elohim beheld (the plural in its least form denoteth two) the daughters of men” (and this also). This explaineth on this account that which is written, Josh. ii. 1: “Two men as spies, saying” (hence is revealed the mystery of the two men). But how (is it proved that two females are understood) by the words, “Daughters of men?” Because it is written, 1 Kings iii. 16: “Then came there two women unto the king.”

The superior Eden is hidden and concealed. (That is, no mention is made of the crown.) The inferior Eden cometh forth so that it may be transferred (towards the inferiors) and manifested (through the voice of its original, which denoteth wisdom).

ATh, Ath (the fourth word of this text, which in another manner signifieth the name) ADNI, Adonai, “Lord” (namely, the path of the kingdom; also the name) AHIH, Eheieh (that is, the path of the crown, and thus symbolizeth in itself the two extreme paths; here denoteth) the right and the left (that is, benignity and severity), which are united in one (equilibrium).

HARTz, Haaretz, “the earth” (the seventh word of this beginning denoteth the queen joined together with the glory and the foundation), like as it is written, Ps. viii. 2: “How magnificent (this is the path of glory) is Thy name in all the world” (whereby is symbolized the foundation); the earth (which is the kingdom. Also) Isa. vi. 3: “The whole earth is full of His glory” (where these three paths again concur).

“But concerning him who is firm in spirit it is written: ‘But the faithful in spirit concealeth the word.’ (But this phrase) ‘faithful in spirit’ denoteth firmness of spirit; like as it is said, Isa. xxii. 23: ‘And I will fasten him as a nail in a sure place.’ Matter dependeth upon Spirit.

“Bela, the son of Beor.” This is the tradition. This denoteth the most rigorous judicial decree, for whose cause there are collected together a thousand times a thousand authors of mourning and woe.

And if thou shalt say: “Also it is written, ‘and he died,’ surely that denoteth that they were altogether abolished.” I answer that it is not so; but whosoever descendeth from his former position wherein he was before, concerning such an one is it said in Scripture that he died.

For what reason? “Abraham, Abraham,” Gen. xxii. 11 (herein therefore is an accent introduced because that) the latter (of these two names) denoteth that which is perfect, but the former that which is not as yet perfect; for at this time he is perfected with ten temptations, and therefore is the (Psiq) accent interpolated, for at this time he can hardly be said to be the same man as he was before.

(When it is said) “Jacob, Jacob” (Gen. xlvi. 2), the latter denoteth that which is perfect, the former that which is not as yet perfect; for now the messenger had come to him from his son Joseph, and over him was the Schechinah at rest.

Also, now at this time was perfected in the earth the holy tree, similar unto the Supernal One, in having twelve limitations and seventy branches, which were not hitherto completed; and therefore the latter denoteth that which is perfect, and the former that which is not as yet perfect; whence the accent falleth between them.

In the passage, “Samuel, Samuel” (1 Sam. iii. 10), an accent is also interpolated: wherefore? The latter name denoteth that which is perfect, the former that which is not as yet perfect; for now he is a prophet, whereas before this he was not as yet a prophet.

“But what is it which is analogous unto him? The Holy Name; because it is written, Gen. ii. 7: ‘And IHVH ALHIM, Tetragrammaton Elohim, created ADM, Adam, Man,’ with the full Name, which is IHVH ALHIM, analogous to him (Adam), seeing that IHVH, Tetragrammaton, denoteth the masculine, and ALHIM, Elohim, the feminine.

“When therefore it is called Tetragrammaton, man is mentioned, with the Gate Tauara included, and those which are therein [otherwise, concerning the inferior worlds. And when it is taken away from the gate (that is, when the letters Vau and He are not joined hereunto, of which the latter denoteth the inferior gate), then is understood the Holy Name (by the Yod), and the Gate and those which are therein (by the He in the name IH). But when it is called IHVH, it is called the man, ADM, and all the rest (conjoined therewith), namely, the gate and those (paths) which are therein.]

“But concerning this it is written, Cant. v. 13: ‘His lips like roses (that is, red as roses), dropping sweet-smelling myrrh while passing over;’ which denoteth notable redness.

The first expression denoteth the right; but the “arm” denoteth the left; for it is written, “by the arm of his Tiphereth,” one (side) with the other (i.e., right and left).

The first expression denoteth the right; but the “arm” denoteth the left; for it is written, “by the arm of his Tiphereth,” one (side) with the other (i.e., right and left).

The letter O, Ayin (which denoteth the seven Inferiors which were destroyed) is the medium or splendour of mediation (i.e., the internal Light of the broken vessels), hath been formed forth in His lips by revolution therein (and it hath been condensed in Q, Qoph, which goeth forth from the middle of the palate unto the lips). For the branches (of the Tree of Life, namely) are connected in Him (Microprosopus) in the spirits (such as they were in the prior world) formed forth (such as they are in the restored world).