el

And the names of those who lead them: Adnâr'êl, and Îjâsûsa'êl, and 'Elômê'êl--these three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year.

And he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him ' 'El 'El wa 'Abirer,' and placed a ring on his hand and made him ruler over all his house, and magnified him, and said unto him. 'Only on the throne shall I be greater than thou.'

And he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him ' 'El 'El wa 'Abirer,' and placed a ring on his hand and made him ruler over all his house, and magnified him, and said unto him. 'Only on the throne shall I be greater than thou.'

'Glory be to Thee, Exultation of Elôï, Jesus. Amen.'

[…] … in peace. Amen. … [and his] glad tidings. Amen. Raphael [and his] … Amen. … and his fruit. Amen. … and his lighted lamp. Amen. … and the holy oil. Amen. Asouel with [his] … Amen. Aphouel with his psaltery. Amen. … with his robe. Amen. … with his virginity. Amen. Harmosiel with the trumpet of the Spirit. Amen. Sareiou[el] with his sweet scent. Amen. Kadiel with his drum. Amen. Uriel with the light of the sun. Amen. These are the angels of light. 'Come ye to the joy of our King Jesus. Amen. We all rejoice over the forgiveness of Adam and all his sons. In peace. Amen. Hallelujah.'

And I recited, and he also himself with me recited the song: "Eternal, mighty, Holy, El, God only — Supreme!

Lover of men, benevolent, bountiful, jealous over me and very compassionate; Eli, that is, My God — Eternal, mighty, holy Sabaoth, very glorious El, El, El, El, Jaoel!

Lover of men, benevolent, bountiful, jealous over me and very compassionate; Eli, that is, My God — Eternal, mighty, holy Sabaoth, very glorious El, El, El, El, Jaoel!

Lover of men, benevolent, bountiful, jealous over me and very compassionate; Eli, that is, My God — Eternal, mighty, holy Sabaoth, very glorious El, El, El, El, Jaoel!

Lover of men, benevolent, bountiful, jealous over me and very compassionate; Eli, that is, My God — Eternal, mighty, holy Sabaoth, very glorious El, El, El, El, Jaoel!

At the East, AL, El; At the West, IH, Yah; At the South, AGLA, Agla; And at the North ADNI, Adonaï.

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.

I conjure ye by the most potent name of EL ADONAI TZABAOTH, which is the God of armies, ruling in the Heavens, which Joseph invoked and was found worthy to escape from the hands of his brethren.

I conjure ye by the most potent name of SHADDAI, which signifieth doing good unto all; which Moses invoked, and having struck the Sea, it divided into two parts in the midst, on the right hand and on the left. I conjure ye by the most holy name of EL CHAI, which is that of the Living God, through the virtue of which alliance with us, and redemption for us have been made; which Moses invoked and all the waters returned to their prior state and enveloped the Egyptians, so that not one of them escaped to carry the news into the Land of Mizraim.

I conjure ye, and I command ye absolutely, O Demons, in whatsoever part of the Universe ye may be, by the virtue of all these Holy names:— ADONAI, YAH, HOA, EL, ELOHA, ELOHINU, ELOHIM, EHEIEH, MARON, KAPHU, ESCH, INNON, AVEN, AGLA, HAZOR, EMETH, YAII, ARARITHA, YOVA, HA-KABIR, MESSIACH, IONAH, MAL-KA, EREL, KUZU, MATZPATZ, EL SHADDAI; and by all the Holy names of God which have been written with blood in the sign of an eternal alliance.

I conjure ye, and I command ye absolutely, O Demons, in whatsoever part of the Universe ye may be, by the virtue of all these Holy names:— ADONAI, YAH, HOA, EL, ELOHA, ELOHINU, ELOHIM, EHEIEH, MARON, KAPHU, ESCH, INNON, AVEN, AGLA, HAZOR, EMETH, YAII, ARARITHA, YOVA, HA-KABIR, MESSIACH, IONAH, MAL-KA, EREL, KUZU, MATZPATZ, EL SHADDAI; and by all the Holy names of God which have been written with blood in the sign of an eternal alliance.

Here again I conjure ye and most urgently command ye; I force, constrain, and exhort ye to the utmost, by the most mighty and powerful name of God EL, strong and wonderful, and by God the just and upright, I exorcise ye and command ye that ye in no way delay, but that ye come immediately and upon the instant hither before us, without noise, deformity, or hideousness, but with all manner of gentleness and mildness.

I exorcise ye anew, and powerfully conjure ye, commanding ye with strength and violence by him who spake and it was done; and by all these names: EL SHADDAI, ELOHIM, ELOHI, TZABAOTH, ELIM, ASHER EHEIEH, YAH, TETRAGRAMMATON, SHADDAI, which signify God the high and almighty, the God of Israel, through whom undertaking all our operations we shall prosper in all the works of our hands, seeing that the Lord is now, always, and for ever with us, in our heart and in our lips; and by his holy names, and by the virtue of the sovereign God, we shall accomplish all our work.

Come ye at once without any hideousness or deformity before us, come ye without monstrous appearance, in a gracious form or figure. Come ye, for we exorcise ye with the utmost vehemence by the name of IAH and ON, which Adam spake and heard; by the name EL, which Noah heard, and saved himself with all his family from the Deluge; by the name IOD, which Noah [*Abraham] heard, and knew God the Almighty One; by the name AGLA which Jacob heard, and saw the Ladder which touched Heaven, and the angels who ascended and descended upon it, whence he called that place the House of God and the Gate of Heaven; and by the name ELOHIM, and in the name ELOHIM, which Moses named, invoked, and heard in Horeb the Mount of God, and he was found worthy to hear him speak from the Burning Bush; and by the name AIN SOPH, which Aaron heard, and was at once made eloquent, wise, and learned; and by the name TZABAOTH, which Moses named and invoked, and all the ponds and rivers were covered with blood throughout the land of Egypt; and by the name IOD, which Moses named and invoked, and striking upon the dust of the earth it became gnats infesting men, cattle, and beasts of burden of Egypt; and by the name, and in the name PRIMATON, which Moses named and invoked, and there fell a great and severe hail throughout all the land of Egypt, destroying the vines, the trees, and the woods which were in that country; and by the name IAPHAR, which Moses heard and invoked, and immediately a great pestilence began to appear through all the land of Egypt, striking and slaying the asses, the oxen, and the sheep of the Egyptians, so that they all died; and by the name ABADDON which Moses invoked and sprinkled the dust towards heaven, and immediately there fell so great rain upon the men, cattle, and flocks, that they all died throughout the land of Egypt; and by the name ELION which Moses invoked, and there fell so great hail as had never been seen from the beginning of the world unto that time, so that all men, and herds, and everything that was in the fields perished and died throughout all the land of Egypt. And by the name ADONAI, which Moses having invoked, there came so great a quantity of locusts which appeared in the land of Egypt, that they devoured and swallowed up all that the hail had spared; and by the name of PATHEON, which having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of Egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name YESOD, and in the name YESOD, which Moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of YESHIMON, which Moses named and invoked, and the Red Sea divided itself and separated in two; and by the name HESION, which Moses invoked, and all the army of Pharaoh was drowned in the waters; and by the name ANABONA, which Moses having heard upon Mount Sinai, he was found worthy to receive and obtain the tables of stone written with the finger of God the creator; and by the name ERYGION, which Joshua having invoked when he fought against the Moabites, he defeated them and gained the victory; and by the name HOA, and in the name HOA, which David invoked, and he was delivered from the hand of Goliath; and by the name YOD, which Solomon having named and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of God; and by the name YIAI, which Solomon having named and invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air.

I conjure ye anew, I constrain and command ye with the utmost vehemence and power, by that most potent and powerful name of God, EL, strong and wonderful, by him who spake and it was done; and by the name IAH, which Moses heard, and spoke with God; and by the name AGLA, which Joseph invoked, and was delivered out of the hands of his brethren; and by the name VAU, which Abraham heard, and knew God the Almighty One; and by the name of Four Letters, TETRAGRAMMATON, which Joshua named and invoked, and he was rendered worthy and found deserving to lead the Army of Israel into the Promised Land; and by the name ANABONA, by which God formed Man and the whole Universe; and by the name ARPHETON, and in the name ARPHETON, by which the angels who are destined to that end will summon the Universe, in visible body and form, and will assemble (all people) together by the sound of the Trumpet at that terrible and awful Day of Judgment, when the memory of the wicked and ungodly shall perish; and by the name ADONAI, by which God will judge all human flesh, at whose voice all men, both good and evil, will rise again, and all men and angels will assemble in the air before the Lord, who will judge and condemn the wicked; and by the name ONEIPHETON, by which God will summon the dead, and raise them up again unto life; and by the name ELOHIM, and in the name ELOHIM, by which God will disturb and excite tempests throughout all the seas, so that they will cast out the fish therefrom, and in one day the third part of men about the sea and the rivers shall die; and by the name ELOHI, and in the name ELOHI, by which God will dry up the sea and the rivers, so that men can go on foot through their channels; and by the name ON, and in the name ON, by which God shall restore and replace the sea, the rivers, the streams, and the brooks, in their previous state; and by the name MESSIACH, and in the name MESSIACH, by which God will make all animals combat together, so that they shall die in a single day; and by the name ARIEL, by which God shall destroy in a single day all buildings, so that there shall not be left one stone upon another; and by the name IAHT, by which God will cast one stone upon another, so that all people and nations will fly from the sea-shore, and will say unto them cover us and hide us; and by the name EMANUEL, by which God will perform wonders, and the winged creatures and birds of the air shall contend with one another; and by the name ANAEL, and in the name ANAEL, by which God will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts; and by the name ZEDEREZA, and in the name ZEDEREZA, by which God will cause the Sun and Moon to be darkened, and the stars of heaven to fall; and by the name SEPHERIEL, by which God will come to Universal Judgment, like a Prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the Universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name TAU, by which God brought the Deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name RUACHIAH, by which God having purged the Ages, he will make his Holy Spirit to descend upon the Universe, and will cast ye, ye rebellious spirits, and unclean beings, into the depths of the lake of the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire.

AN EXTREMELY POWERFUL CONJURATION Behold us again prepared to conjure ye by the names and symbols of God, wherewith we are fortified, and by the virtue of the highest one. We command ye and potently ordain ye by the most strong and powerful name of God EL, who is worthy of all praise, admiration, honor, glory, generation, and fear, that ye delay not longer, but that ye appear before us without any tumult or disturbance, but, on the contrary, with great respect and courtesy, in a beautiful and human form.

If they then appear, let them see the pentacles, and say: Obey ye, obey ye, behold the symbols and names of the creator; be ye gentle and peaceable, and obey in all things that we shall command ye. They will then immediately talk with thee, as a friend speaketh unto a friend. Ask of them all that thou desirest, with constancy, firmness, and assurance, and they will obey thee. But if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy. Let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the Universe; and having placed his knife upon the ground, let him say on his knees, turning towards the direction of the North: In the name of ADONAI ELOHIM TZABAOTH SHADDAI, Lord God of armies almighty, may we successfully perform the works of our hands. and may the Lord be present with us in our heart and in our lips. These words having been said kneeling upon the earth, let the master shortly after arise and open his arms wide as if wishing to embrace the air, and say: CONJURATION. By the holy names of God written in this book, and by the other holy and ineffable names which are written in the Book of Life, we conjure ye to come unto us promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form and figure, by these Holy names: ADONAI, TZABAOTH, EL, ELOHI, ELOHIM, SHADDAI; and by EHEIEH, YOD HE VAU HE, which is the great name of God TETRAGRAMMATON written with four letters, ANAPHODITION, and ineffable; by the God of those virtues and potencies, who dwelt in the Heavens, who rideth upon the Kerubim, who moveth upon the wings of the wind, he whose power is in Heaven and in Earth, who spake and it was done, who commanded and the whole Universe was created; and by the holy names and in the holy names, IAH, IAH, IAH, ADONAI TZABAOTH; and by all the names of God, the living, and the true, I reiterate the conjuration, and I conjure ye afresh ye Evil and rebellious spirits, abiding in the abysses of darkness. I conjure, I address, and I exorcise ye, that ye may approach unto and come before the Throne of God, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of God to hear the sentence of your condemnation. Come ye then by the name and in the name of SHADDAI, which is that of God Almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of EL, IAH, IAH, IAH, who hath formed and created the world by the breath of his mouth, who supporteth it by his power, who ruleth and governeth it by his wisdom, and who hath cast ye for your pride into the land of darkness and into the shadow of death. Therefore, by the name of the living God, who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyards, gardens, vineyards, plantations, reservoirs, cisterns, and from every corner of the terrestrial earth where ye may happen to be in your assemblies, so that ye may execute and accomplish our demands with all mildness and courtesy; by that ineffable name which Moses heard and invoked, which he received from God from the midst of the Burning Bush, we conjure ye to obey our commands, and to come unto us promptly with all gentleness of manner.

If they then appear, let them see the pentacles, and say: Obey ye, obey ye, behold the symbols and names of the creator; be ye gentle and peaceable, and obey in all things that we shall command ye. They will then immediately talk with thee, as a friend speaketh unto a friend. Ask of them all that thou desirest, with constancy, firmness, and assurance, and they will obey thee. But if they appear not yet, let not the master on that account lose his courage, for there is nothing in the world stronger and of greater force to overawe the spirits than constancy. Let him, however, re-examine and reform the circle, and let him take up a little dust of the earth, which he shall cast towards the four quarters of the Universe; and having placed his knife upon the ground, let him say on his knees, turning towards the direction of the North: In the name of ADONAI ELOHIM TZABAOTH SHADDAI, Lord God of armies almighty, may we successfully perform the works of our hands. and may the Lord be present with us in our heart and in our lips. These words having been said kneeling upon the earth, let the master shortly after arise and open his arms wide as if wishing to embrace the air, and say: CONJURATION. By the holy names of God written in this book, and by the other holy and ineffable names which are written in the Book of Life, we conjure ye to come unto us promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form and figure, by these Holy names: ADONAI, TZABAOTH, EL, ELOHI, ELOHIM, SHADDAI; and by EHEIEH, YOD HE VAU HE, which is the great name of God TETRAGRAMMATON written with four letters, ANAPHODITION, and ineffable; by the God of those virtues and potencies, who dwelt in the Heavens, who rideth upon the Kerubim, who moveth upon the wings of the wind, he whose power is in Heaven and in Earth, who spake and it was done, who commanded and the whole Universe was created; and by the holy names and in the holy names, IAH, IAH, IAH, ADONAI TZABAOTH; and by all the names of God, the living, and the true, I reiterate the conjuration, and I conjure ye afresh ye Evil and rebellious spirits, abiding in the abysses of darkness. I conjure, I address, and I exorcise ye, that ye may approach unto and come before the Throne of God, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of God to hear the sentence of your condemnation. Come ye then by the name and in the name of SHADDAI, which is that of God Almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of EL, IAH, IAH, IAH, who hath formed and created the world by the breath of his mouth, who supporteth it by his power, who ruleth and governeth it by his wisdom, and who hath cast ye for your pride into the land of darkness and into the shadow of death. Therefore, by the name of the living God, who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyards, gardens, vineyards, plantations, reservoirs, cisterns, and from every corner of the terrestrial earth where ye may happen to be in your assemblies, so that ye may execute and accomplish our demands with all mildness and courtesy; by that ineffable name which Moses heard and invoked, which he received from God from the midst of the Burning Bush, we conjure ye to obey our commands, and to come unto us promptly with all gentleness of manner.

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.

O ADONAI most powerful, EL most strong, AGLA most holy, ON most righteous, the ALPHA and the OMEGA, the Beginning and the End; thou who hast established all things in thy Wisdom; thou who has chosen Abraham thy faithful servant, and hast promised that in his seed shall all nations of the earth be blessed, which seed thou hast multiplied as the stars of Heaven; thou who hast appeared unto thy servant Moses in flame in the midst of the Burning Bush, and hast made him walk with dry feet through the Red Sea; thou who gavest the Law to him upon Mount Sinai; thou who hast granted unto Solomon thy Servant these pentacles by thy great Mercy, for the preservation of Soul and of Body; we most humbly implore and supplicate thy Holy Majesty, that these pentacles may be consecrated by thy power, and prepared in such manner that they may obtain virtue and strength against all spirits, through thee, O Most Holy ADONAI, whose Kingdom, Empire, and principality, remaineth and endureth without end.

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.

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.

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.

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.

MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON. All the which names thou shalt repeat twice or thrice, until thou art completely washed and clean, and when thou art perfectly pure thou shalt quit the bath, and sprinkle thyself with exorcised water, in the manner described later on, and thou shalt say:— Purge me, O Lord, with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON. All the which names thou shalt repeat twice or thrice, until thou art completely washed and clean, and when thou art perfectly pure thou shalt quit the bath, and sprinkle thyself with exorcised water, in the manner described later on, and thou shalt say:— Purge me, O Lord, with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

After which thou shalt recite the following prayer:— PRAYER. EL strong and wonderful, I bless thee, I adore thee, I glorify thee, I invoke thee, I render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, O holy ADONAI; and may I accomplish all things through thee who livest and reignest unto the ages of the ages. Amen. After this take the salt and bless it in this manner:— THE BENEDICTION OF THE SALT. The blessing of the Father Almighty be upon this creature of salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me.

Besides this, the master of the art should have a crown made of virgin paper, upon the which should be written these four names:— JEHOVA, in front; ADONAI behind; EL on the right; and GIBOR on the left. ( See Figure 57.) These names should be written with the ink and pen of the art, whereof we shall speak in the proper chapter. The disciples should also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet. ( See Figure 58.)

ADONAI, most holy, [EL, most strong], deign to bless and to consecrate this wand, and this staff, that they may obtain the necessary virtue, through thee, O most holy ADONAI, whose kingdom endureth unto the ages of the ages. Amen.

THE CONJURATION OF THE SWORD. I conjure thee, O sword, by these names, ABRAHACH, ABRACH, ABRACADABRA, YOD HE VAU HE, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible. I conjure thee anew by the holy and indivisible name of EL strong and wonderful, by the name SHADDAI almighty; and by these names QADOSCH, QADOSCH, QADOSCH, ADONAI ELOHIM TZABAOTH, EMANUEL, the First and the Last, Wisdom, Way, Life, Truth, Chief, Speech, Word, Splendour, Light, Sun, Fountain, Glory, the Stone of the Wise, Virtue, Shepherd, Priest, Messiach Immortal; by these names then, and by the other names, I conjure thee, O sword, that thou servest me for a protection in all adversities. Amen.

And when thou shalt wish to kindle them thou shalt say:— I exorcise thee, O creature of fire, in the name of the sovereign and eternal Lord, by his ineffable name, which is YOD, HE, VAU, HE; by the name IAH; and by the name of power EL; that thou mayest enlighten the heart of all the spirits which we shall call unto this circle, so that they may appear before us without fraud and deceit through him who hath created all things.

THE CONJURATION OF THE REED. I conjure thee by the Creator of all things, and by the king of angels, whose name is EL SHADDAI, that thou receivest strength and virtue to flay this animal and to construct the parchment whereon I may write the holy names of God, and that it may acquire so great virtue that all which I shall write or do may obtain its effect, through him who liveth unto the eternal ages. Amen.

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.

“Those thirty and one equal locks, which exist in the first disposition (of the beard) are strong, in order that they may dispose the inferiors according to the number of AL, El.

“What is this AL, El? Mighty and Powerful One.

“This is that which is written, Isa. ix. 15: ‘Wonderful, Counsellor, God the Mighty One.’ That is, AL, El, such a one who also is mighty, but is rendered mild through the holy beard of the Ancient of Days.

“And an Arcanum is concealed in that place wherein it is written, Mic. vii. 18: ‘What AL, El, like unto Thee?’ Because of the Ancient of Days it is spoken in the form of the configuration of the holy supernal beard.

“And the name of his wife was Mechetabel, MChITBAL,” herein are they mitigated together, and his (Hadar's) wife is named, which is not written concerning any other of them. MChITBAL, Mechetabel (which bears the signification of “as if were made better by the name of Benignity, AL, El, MChI TB AL”), mitigation of the one by the other.

What is Yobel? As it is written, Jer. xvii. 8: “VOL IVBL, Va-El Yobel, And spreadeth out her roots by the river;” therefore that river which ever goeth forth and floweth, and goeth forth and faileth not.

It is written, 1 Sam. ii. 3: “Since AL DOVTh, El Daoth, is Tetragrammaton.” Daoth, or of Knowledges (plural), properly speaking, for He acquireth Daoth by inheritance.

And is comprehended in that brain and in the whole body, since “El Daoth is Tetragrammaton.”

In the “Book of the Treatise” it is said concerning these words, “Since El Daoth is Tetragrammaton,” read not DOVTh, Daoth, of knowledges, but ODVTh, Edoth, of testimony.

As it is written, 1 Sam. ii. 3: “Since El Däoth (plural) is Tetragrammaton,” because in Him there are two colours.

And it is written, Ps. lxxiii. 11: “And they have said, ‘How can El know? and is there knowledge in the Most High?’”

And the children of Israel lived without a governor for eighteen years, and then El the priest rose up and ruled them forty years.

Elijah, may he be well remembered, asked Rebbi Nehorai: Why do earthquakes occur in the world? He said to him, because of sin concerning heave and tithes. One verse says (Deut. 11:12): The eyes of the Eternal, your God, are permanently on it. Another verse says (Ps. 104:32): He who gazes on the Earth and it trembles, He touches mountains and they smoke. How can these two verses coexist? If Israel fulfill the will of the Omnipresent and separate their tithes following the rules, “the eyes of the Eternal, your God, are permanently on it from the start to the end of the year” and they will not be hurt by anything. If Israel do not fulfill the will of the Omnipresent and do not separate their tithes following the rules, “He gazes on the Earth and it trembles.” He said to him, my son, that is the reasonable explanation. But the main thing is that if the Holy One, praise to Him, sees theatres and circuses existing in safety and quiet, but His temple is destroyed, He is menacing His world to destroy it; that is what is written (Jer. 25:30): “He will roar on His Place,” about His place. Rebbi Aḥa said, because of homosexual activity. The Holy One, praise to Him, said: You made your member tremble for something that is not for you; by your life, I shall make My world tremble because of that man. But the rabbis said, because of quarrels (Zach. 14:5): “You will flee by the valley of the mountains, for the valley of the mountains will reach Aẓel.” Rebbi Samuel said, an earthquake presages a change of government, as one says (Jer. 51:29): “The earth quaked and trembled,” why? “for the intentions of the Eternal overtake Babylon.”

Rebbi Ḥuna and Simeon Qamateria in the name of Rebbi Samuel ben Naḥman (Jud. 18:30): “Jonathan ben Gershom ben Manasseh,” a hanging נ. If he merits it, ben Mosheh. If he does not merit it, ben Manasseh. The colleagues asked before Rebbi Samuel bar Naḥman: He was a priest of idol worship and lived so long? He said to them, because he [Jonathan] was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say: What use does it have for you? It neither sees, nor hears, nor eats, nor drinks, nor does good or evil, and does not talk. He said to him, by your life, what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall prepare it before that one and it will eat from all that comes and I shall make it favorably inclined towards you! After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He said to him, because of my livelihood. When David became king, he sent and brought him. He said to him, you are the grandson of that righteous man and you worship idols? He said to him: I have a tradition from my grandfather’s house: Sell yourself to idol worship rather than need other people. He said to him: Heaven forbid! He did not say so, but sell yourself to work that is strange to you rather than to need other people. When David saw that he loved money, he made him count of his treasuries. That is what is written (1Chr. 26:24): “Shabuel ben Gershom ben Moshe, overseer of the treasuries.” “Shabuel” because he returned to God with all his heart and all his might. “Overseer of the treasuries,” that he made him count of the treasuries. They objected to Rebbi Samuel bar Naḥman: (Jud. 18:30): “Until the day the land went into exile.” He said to them, when David died, Shelomo rose and exchanged all his counselors. He returned to his former bad ways. That is what is written: (1K. 13:11) “An old prophet was dwelling at Beth El;” they say that this was he.

It is written (Ps. 50:23): “To him who makes a road I shall show the help of God.” There is a difference here, because this is an improvement which becomes a defect. Since Rebbi Simeon ben Laqish said, Saul merited the kingship only because his grandfather lit lights for the public; for that he was called “Ner”. One verse (1Chr. 8:33) says “Ner begot Qish.” Another verse (1S. 9:1) says “Qish the son of Abi’el.” Was not his name Abi’el? But his name became Ner because his grandfather lit lights for the public.

It is written (Ps. 50:23): “To him who makes a road I shall show the help of God.” There is a difference here, because this is an improvement which becomes a defect. Since Rebbi Simeon ben Laqish said, Saul merited the kingship only because his grandfather lit lights for the public; for that he was called “Ner”. One verse (1Chr. 8:33) says “Ner begot Qish.” Another verse (1S. 9:1) says “Qish the son of Abi’el.” Was not his name Abi’el? But his name became Ner because his grandfather lit lights for the public.

All letters written with the Name as prefix are profane and may be erased, e. g., to the Eternal, by the Eternal, as the Eternal, that the Eternal, since we find that on the diadem it was separate from it, “holy to” at the bottom, “the Eternal” at the top. All letters written with the Name as suffix are holy and may not be erased, e. g., our God, your God. These are the Names which may not be erased: one who writes the Name of four letters, whether YH or AD. “El, Elohim, Elohei, Elohenu, Elohekhem, Shadday, Sabaoth, Ehye-Ašer-Ehye.” If one writes AD from Adonai, EH from Ehye, ŠD from Shadday, ṢB from Sabaoth, these may be erased and one erases their additions. “To Elohim” one erases “to”; “to the Eternal” one erases “to”. If he wrote YH of the four-letter Name, EL from Elohim, it may not be erased. This is the rule: Any which at another place is a permanent Name may not be erased.

All letters written with the Name as prefix are profane and may be erased, e. g., to the Eternal, by the Eternal, as the Eternal, that the Eternal, since we find that on the diadem it was separate from it, “holy to” at the bottom, “the Eternal” at the top. All letters written with the Name as suffix are holy and may not be erased, e. g., our God, your God. These are the Names which may not be erased: one who writes the Name of four letters, whether YH or AD. “El, Elohim, Elohei, Elohenu, Elohekhem, Shadday, Sabaoth, Ehye-Ašer-Ehye.” If one writes AD from Adonai, EH from Ehye, ŠD from Shadday, ṢB from Sabaoth, these may be erased and one erases their additions. “To Elohim” one erases “to”; “to the Eternal” one erases “to”. If he wrote YH of the four-letter Name, EL from Elohim, it may not be erased. This is the rule: Any which at another place is a permanent Name may not be erased.

It was stated: Rebbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, the military commanders take position at the head of the people. All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house. But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha are profane, even though they are written with YH, except one which is holy, all time that the House of God was at Siloh. All Names written regarding Naboth, even though they are written with EL are holy, Naboth cursed God and King. But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesone, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split These are names that may be split, Beth-El, Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.

It was stated: Rebbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, the military commanders take position at the head of the people. All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house. But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha are profane, even though they are written with YH, except one which is holy, all time that the House of God was at Siloh. All Names written regarding Naboth, even though they are written with EL are holy, Naboth cursed God and King. But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesone, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split These are names that may be split, Beth-El, Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.

It is written: “Abijah and his people inflicted a very great slaughter on them.” Rebbi Abba bar Cahana said, he destroyed the face recognition of the men of Israel. That is what is written, “the recognition of their faces testified about them,” etc. That refers to the nose. Rebbi Immi said, he put up guards for three days until appearance was disfigured. That is what is written: “Your widows are more for me than the sand of the oceans.” It was stated in this respect: One testifies only on the appearance of the face with the nose. It is written: “Jeroboam was powerless for the rest of Aijah’s days; the Eternal smote him and he died.” Rebbi Samuel said, you think that this refers to Jeroboam, but it is Abijah. Why was he smitten? Rebbi Joḥanan said, because he insulted Jeroboam in public. That is what is written: “You are a great multitude and with you are the golden calves that Jeroboam made for you as gods.” Rebbi Simeon ben Laqish said, because he denigrated his teacher Aḥijah from Shiloh. That is what is written: “And men, rascals, joined him,” that he called Aḥijah from Shiloh a rascal. But the rabbis say, because an idol fell into his hand and he did not destroy it, that is what is written: “Abijah pursued Jeroboam and took from him cities, Beth El and its dependencies …” and it is written: “He set up one in Beth El and one he dedicated in Dan.”

It is written: “Abijah and his people inflicted a very great slaughter on them.” Rebbi Abba bar Cahana said, he destroyed the face recognition of the men of Israel. That is what is written, “the recognition of their faces testified about them,” etc. That refers to the nose. Rebbi Immi said, he put up guards for three days until appearance was disfigured. That is what is written: “Your widows are more for me than the sand of the oceans.” It was stated in this respect: One testifies only on the appearance of the face with the nose. It is written: “Jeroboam was powerless for the rest of Aijah’s days; the Eternal smote him and he died.” Rebbi Samuel said, you think that this refers to Jeroboam, but it is Abijah. Why was he smitten? Rebbi Joḥanan said, because he insulted Jeroboam in public. That is what is written: “You are a great multitude and with you are the golden calves that Jeroboam made for you as gods.” Rebbi Simeon ben Laqish said, because he denigrated his teacher Aḥijah from Shiloh. That is what is written: “And men, rascals, joined him,” that he called Aḥijah from Shiloh a rascal. But the rabbis say, because an idol fell into his hand and he did not destroy it, that is what is written: “Abijah pursued Jeroboam and took from him cities, Beth El and its dependencies …” and it is written: “He set up one in Beth El and one he dedicated in Dan.”

HALAKHAH: Did not Rebbi Ḥiyya state: Nobody could sit in the Temple courtyard except for kings of the Davidic dynasty, and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard! Explain it, that he was leaning on the wall in a kind of sitting. But is it not written: “King David came and sat before the Eternal”? Rebbi Ayvo bar Naggari said, he concentrated on his prayer. There, we have stated: The first group left and sat on the Temple Mount, the second in the Ḥel, and the third at its place! Rebbi Naḥman in the name of Rebbi Mana: Did we state that the third sat at its place? It stood at its place!

It is written: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot. It is written: The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.

It is written: In his days did Ḥiel from Bet-El build Jericho. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that bad deeds are put in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. [If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from] the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken though Joshua ben Nun.

It has been reported : If there be filth upon his body, or his hand is placed within a privy, Rab Huna said : It is permitted to read the Shema' ; Rab Hisda said : It is forbidden to read it. Raba asked : What is Rab Huna's reason ? Because it is written, "Let everything that hath breath praise the Lord" (Ps. el. 6).

R. Levi said : According to R. Hillel, the son of R. Samuel b. Nahmani, it corresponds to "The God [el] of glory thundereth" (Ps. xxix. 3) ; according to Rab Joseph, it corresponds to "One" in the Shema; according to R. Tanhum in the name of R. Joshua b. Levi, it corresponds to the small vertebra in the spinal column.

R. Eleazar also said : Moses spoke rebelliously to the Most High; as it is said, "And Moses prayed unto the Lord" (Num. xi. 2) — read not "unto [el] the Lord" but "against ['al] the Lord";

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

'Ilfa and R. Johanan were greatly distressed by poverty and therefore said to one another, let us go into business and thus make true in our own lives the words (Deut., 15. 4): "Howbeit there shall be no needy among you." They then went and sat down under a ruined wall. While eating, R. Johanan overheard one angel saying to another, "Let us throw down the wall upon them and kill them, for they are going to neglect the life everlasting and busy themselves with the life of the moment." The other angel, however, replied, "Let them alone, for one of them has a great future before him." Said R. Johanan to 'Ilfa: "Did you hear anything?" 'Ilfa replied, "No." R. Johanan then said to himself, "I must be the one with the great future before him; I will therefore go back (to my studies) and make true of myself the words (Deut., 15. 11): 'For the poor shall never cease out of the land.'" Before 'Ilfa returned to the city, R. Johanan had been appointed head of the academy, and when 'Ilfa came, the people of the town said to him: "Had you remained here and devoted yourself to study, you would have been made the head." 'Ilfa thereupon climbed up to the top of the mast and said: "If any one will put to me a question regarding a Baraita handed down by R. Ḥiyya and R. 'Osha'ya and I will be unable to answer it by quoting a corroborating parallel from the Mishnah, I will throw myself from the mast into the water and drown." An old man appeared and recited to him the Baraita: If a dying man says (to the trustees of his estate), "Give to my children one sheḳel a week," and it happens that the children need a sela', the trustees may give them a sela', but if he said, "Do not give them more than a sheḳel a week," the trustees are not allowed to give them more than a sheḳel; if the father adds: "In case my children die, others shall inherit the amount in their place," they should give them only a sheḳel, no matter whether the father said, "give them a sheḳel" or "Do not give them more than a sheḳel." "The authority of this Baraita," exclaimed 'Ilfa, "is none other than R. Meir, who holds that it is a religious duty to carry out the request of the dead."

“Yered”: this is Moses. Why was he called Jered? Because manna came down [yarad] for Israel in his days. “Gedor”: [he was so called] because he fenced in [gadar] the breaches of Israel. “Heber”, because he joined [hiber] Israel to their Father in heaven. “Socho”, because he was like a sheltering booth [sukkah] for Israel. “Yekutiel”, because Israel trusted in God [kiwu le’el] in his days. “Zanoah”, because he made Israel abandon [hizniah] their iniquities.

as it says, “Then he said, What is the marker I see there? And the men of the city told him, It is the grave of the man of God who came from Judah, and proclaimed these things that you done against the altar in Beth-el” (II Kings 23:17). Now what connection is there between Josiah and the altar in Bethel? It teaches that Josiah reigned over them. R. Nahman said: We learn it from here: “Also, O Judah, there is a harvest appointed for you, when I would restore the captivity of my people” (Hosea 6:11).

R. Aha also said in the name of R. Elazar: How do we know that the Holy One, blessed be He, called Jacob El [God]? As it says, “And the God of Israel called him [Jacob] El” (Genesis 33:20). For should you think that [what the text means is that] Jacob called the altar El, then it should be written, “And Jacob called it.” Rather [it is written] “And He called to Jacob, El.” And who called him so? The God of Israel.

R. Aha also said in the name of R. Elazar: How do we know that the Holy One, blessed be He, called Jacob El [God]? As it says, “And the God of Israel called him [Jacob] El” (Genesis 33:20). For should you think that [what the text means is that] Jacob called the altar El, then it should be written, “And Jacob called it.” Rather [it is written] “And He called to Jacob, El.” And who called him so? The God of Israel.

R. Aha also said in the name of R. Elazar: How do we know that the Holy One, blessed be He, called Jacob El [God]? As it says, “And the God of Israel called him [Jacob] El” (Genesis 33:20). For should you think that [what the text means is that] Jacob called the altar El, then it should be written, “And Jacob called it.” Rather [it is written] “And He called to Jacob, El.” And who called him so? The God of Israel.

R. Aha also said in the name of R. Elazar: How do we know that the Holy One, blessed be He, called Jacob El [God]? As it says, “And the God of Israel called him [Jacob] El” (Genesis 33:20). For should you think that [what the text means is that] Jacob called the altar El, then it should be written, “And Jacob called it.” Rather [it is written] “And He called to Jacob, El.” And who called him so? The God of Israel.