tetragrammaton

Between the East and the South the supreme name IHVH, Tetragrammaton;-- Between the South and the West the essential Tetragrammatic name AHIH, Eheieh;-- Between the West and the North the name of power ALIVN, Elion;-- And between the North and the East the great name ALH, Eloah;-- Which names are of supreme importance in the list of the Sephiroth, and their sovereign equivalents.

Between the two squares the name Tetragrammaton is to be written in the same way as is shown in the plate. ( See Figure 2.)

I conjure ye by the name TETRAGRAMMATON ELOHIM, which expresseth and signifieth the grandeur of so lofty a majesty, that Noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge.

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.

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.

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.

Figure 34.-- The third pentacle of the Sun.-- This serveth in addition (to the effects of the two preceding) to acquire kingdom and empire, to inflict loss, and to acquire renown and glory, especially through the name of God, Tetragrammaton, which therein is twelve times contained.

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.

LAZAY, ADONAY, DALMAY, SHADDAI, TETRAGRAMMATON, ANERETON, ANEFENETON, CURETON and ye holy angels of God; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which I shall write thereon shall obtain their effect. Amen. The animal being flayed, take salt, and say thus over it:— God of Gods, and Lord of Lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which I wish to make, it may have such virtue that whatsoever I may write on it hereafter may attain its desired end. Amen.

And at the end of the Formless and the Void and the Darkness (that is, at the end of the exile this saying shall have place: Isa. ii. 11). And the Tetragrammaton alone shall be exalted in that day (that is, in the time of Messiah).

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.

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.

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.

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.

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.)

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.)

(Whilst the spouse, Microprosopus) was at first alone (he was standing by, whilst the letter V, Vau, occupied the first place, then was he separated from his bride). But all things returned into the unity. (That is, not only were father and mother conjoined into one, because the two letters, I, Yod, and H, He, were combined; but also the Microprosopus returned to his bride, whilst V, Vau, was placed next to I, Yod, in the Tetragrammaton, IHVI, Yahevi. For) V, Vau, descendeth (when in the word VIHI, Vayehi, “and it was done,” it occupieth the first place; but in the proposed metathesis, it descended into the third place, in order that it might be IHVI, Yahevi). And they are bound together the one to the other (male and female, V, Vau, and I, Yod, the path of beauty and the queen), namely, I, Yod, and H, He (by which are shown wisdom and knowledge, father and mother), like unto two lovers who embrace each other. (By two lovers are understood either V, Vau, and I, Yod only—that is, at the end; or I, Yod, and H, He, together—that is, at the beginning).

Because it is written (Isa. xliv. 5): “That man shall say, I am of the Tetragrammaton.” (The word ANI, Ani, I, when the discourse is concerning judgments, pertaineth to the queen. But whensoever mercy is introduced it referreth to the understanding, like as in this place. In order that the sense may be: The supernal path, which is called I, or the understanding in act of conjunction with the father, is for the purpose of the formation of the Tetragrammaton, and this is one conjunction between the father and the mother for the constitution of the six members.) And that shall be called by the name Jacob, IOQB, Yaqob. (To call by name is to preserve; and another conjunction of father and mother is introduced for the purpose of preserving the Microprosopus, which is called Jacob.) And that man shall write with his hand, “I am the Lord's.” (To write belongeth to the written law, or the beautiful path, and the same also signifieth to flow in. “With his hand,” BIDV, Byodo, is by metathesis BIVD, Byod, by I, Yod—that is, through the foundation; in order that the sense may be, it may be formed from his influx, so that the Tetragrammaton may be written with I, Yod, as we have above said.) And by the name of Israel shall he call himself. He shall call himself thus in truth. (For the conception of the Microprosopus is more properly under the name of Jacob, whose wife is Rachel; and his cognomen, as it were, is Israel, whose wife is Leah.)

Because it is written (Isa. xliv. 5): “That man shall say, I am of the Tetragrammaton.” (The word ANI, Ani, I, when the discourse is concerning judgments, pertaineth to the queen. But whensoever mercy is introduced it referreth to the understanding, like as in this place. In order that the sense may be: The supernal path, which is called I, or the understanding in act of conjunction with the father, is for the purpose of the formation of the Tetragrammaton, and this is one conjunction between the father and the mother for the constitution of the six members.) And that shall be called by the name Jacob, IOQB, Yaqob. (To call by name is to preserve; and another conjunction of father and mother is introduced for the purpose of preserving the Microprosopus, which is called Jacob.) And that man shall write with his hand, “I am the Lord's.” (To write belongeth to the written law, or the beautiful path, and the same also signifieth to flow in. “With his hand,” BIDV, Byodo, is by metathesis BIVD, Byod, by I, Yod—that is, through the foundation; in order that the sense may be, it may be formed from his influx, so that the Tetragrammaton may be written with I, Yod, as we have above said.) And by the name of Israel shall he call himself. He shall call himself thus in truth. (For the conception of the Microprosopus is more properly under the name of Jacob, whose wife is Rachel; and his cognomen, as it were, is Israel, whose wife is Leah.)

Because it is written (Isa. xliv. 5): “That man shall say, I am of the Tetragrammaton.” (The word ANI, Ani, I, when the discourse is concerning judgments, pertaineth to the queen. But whensoever mercy is introduced it referreth to the understanding, like as in this place. In order that the sense may be: The supernal path, which is called I, or the understanding in act of conjunction with the father, is for the purpose of the formation of the Tetragrammaton, and this is one conjunction between the father and the mother for the constitution of the six members.) And that shall be called by the name Jacob, IOQB, Yaqob. (To call by name is to preserve; and another conjunction of father and mother is introduced for the purpose of preserving the Microprosopus, which is called Jacob.) And that man shall write with his hand, “I am the Lord's.” (To write belongeth to the written law, or the beautiful path, and the same also signifieth to flow in. “With his hand,” BIDV, Byodo, is by metathesis BIVD, Byod, by I, Yod—that is, through the foundation; in order that the sense may be, it may be formed from his influx, so that the Tetragrammaton may be written with I, Yod, as we have above said.) And by the name of Israel shall he call himself. He shall call himself thus in truth. (For the conception of the Microprosopus is more properly under the name of Jacob, whose wife is Rachel; and his cognomen, as it were, is Israel, whose wife is Leah.)

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.)

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.)

And then (if now the Tetragrammaton be not considered in the manner just described, but in this manner of instituting the square, IHVI, IHV, IH, I, then Yod also is in a certain sense solitary, but in a plainly contrary sense. For it ascendeth in its path upwards and upwards. (That is, it doth not so much receive the higher sense, in order that it may denote the beautiful path or the foundation; but the highest, that is, the father or the wisdom.) The woman is again hidden. (That is, in this instance, the former meaning by which it denoted the bride of Microprosopus, namely, the last letter of the above-written form of the Tetragrammaton, ceaseth in itself.)

And then (if now the Tetragrammaton be not considered in the manner just described, but in this manner of instituting the square, IHVI, IHV, IH, I, then Yod also is in a certain sense solitary, but in a plainly contrary sense. For it ascendeth in its path upwards and upwards. (That is, it doth not so much receive the higher sense, in order that it may denote the beautiful path or the foundation; but the highest, that is, the father or the wisdom.) The woman is again hidden. (That is, in this instance, the former meaning by which it denoted the bride of Microprosopus, namely, the last letter of the above-written form of the Tetragrammaton, ceaseth in itself.)

And the mother is illuminated (that is, in the second part of the ordinary averse Tetragrammaton, which consists of the letters IH, to the letter I, Yod, which hath the signification of the father, is added the letter H, He, which is the mother, and because these two are combined by themselves, hence that luminous influence is denoted wherewith the understanding is imbued by the supernal wisdom); and is opened out into her gates (that is, if these two letters be bound closely together, then out of the dead the pentad originateth the number 50, by which are denoted the fifty gates of the understanding; these are said to be opened because the letter H, He, is last and unprotected, not being shut in by any other succeeding letter.)

The key is added which containeth six, and closeth its gate. (That is, in the third part of this averse form, which is IHV, the letter H is not altogether the last; but V, the third letter of the Tetragrammaton, closeth it in on the other side, whereby are denoted the six members of the Microprosopus, superinvesting the six members of the mother in such a manner that her last gate, which is the path of glory, HVD, Hod, is closed, and combined with the remainder, which are—Benignity, Severity, Beauty, Victory; drawing their existence singly out of the decad.)

(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.)

(But therein is represented to us) the superior I, Yod (that is, the mark of supernal mercy, which is that most holy Ancient One, as the correct Mantuan Codex shows in a marginal note), and the inferior I, Yod (that is, the mark of inferior mercy, which is Microprosopus with the influence which he hath from Macroprosopus, which two II, Yods, are also represented in that passage, Gen. ii. 7): VIITzR IHVH, Vayeyetsir, Yod, He, Vau, He, and Tetragrammaton formed (the supernal) I, Yod, (and the inferior I, Yod).

(For) it is written, Gen. ii. 8: “And the Tetragrammaton Elohim planted.” (Whereby is understood) that H, He, which is between the two II, Yods, of the word IHI, Yehi, which in the supernals is) the position of the nose of the more Ancient One over the Microprosopus (concerning which see further in the “Idra Rabba,” § 175). (For this) existeth not without the spirit.

Through H, He, therefore, it is perfected (rather by reason of the mother than by reason of the bride, of whom it is the soul). For the one H, He, is above (namely, designating the first understanding of the Tetragrammaton; and the other is) the H, He, below (denoting the queen and the bride).

It is written, Isa. xlii. 8: “I am the Tetragrammaton, that is my name, and my glory I give not to another.” (Now the author of the“Siphra Dtzenioutha” beginneth to explain the ulterior difference between Microprosopus and Macroprosopus, even as to their appellations; where the word ANI, Ani “I,” in the above passage referreth to the Microprosopus, since it involveth the idea of the bride.) Also it is written, Deut. xxxii. 39: “I slay, and I make alive.” Also it is written, Isa. xlvi. 4: “I will bear, and I will deliver you.”

Those nine (paths of Microprosopus) are evolved from the perfect name (that is, from the understanding or mother, in whom they were conceived; for unto her pertaineth the name IHVH, which is Tetragrammaton expressed and Elohim hidden, which form the nine in power). And thence are they planted into the perfect name, like as it is written, Gen. ii. 8: “And IHVH ALHIM planted” (that is, these nine letters of the perfect masculine and feminine name, so that they may be a garden—that is, Microprosopus in action).

But if (these) judgments are to be mitigated, necessarily the Ancient One is required (that is, the first letters of the Tetragrammaton, denoting, IH Yah, the father together with the crown, which is the apex of the primal letter, and is called Macroprosopus.)

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.

When he is manifested, he is symbolized by the letters (in the ordinary form in which the Tetragrammaton is written).

Seven are the paths (if the Tetragrammaton be written in this way partially complete), IVD, HH, V, H, (where the father and mother are written in full, Microprosopus and his bride are written uncovered. If here the last and first letters be combined, and the penultimate and second, and therefore the paths at either extremity, so that they may form the letters) HI and VV (mother and son), then are produced (the three middle letters) HH, D (which are the symbols of the queen, heavy with judgments. But if mother and daughter be combined) HVI and HH, (then) is produced forth VV (or Microprosopus) as well as DV (or the androgyn, who also is a condition of judgments), for occultly Adam is denoted, or the male and female, who are that DV concerning whom it is written (in the place cited above) “corrupt children.”

For the name (Tetragrammaton) IHVH, Yod, He, Vau, He, includeth the name IH, Yah (which is of the father, and the name) ALHIM, Elohim (which here followeth in the text, and pertaineth unto the mother).

Like as it is written, Num. xix. 17: “And shall pour upon him living waters in a vessel.” (But the life looketh towards the mother; and it) is (understood to be that path which is called) ALHIM ChIIM, Elohim Chiim, “the Elohim of life;” and the king of the universe (that is, the understanding. Whereunto belong also the following sayings:—) Ps. cxvi. v. 9: “I will walk before the Lord in the lands of life.” Also 1 Sam. 29: “And the soul of my Lord shall be bound in the quiver of life.” Also Gen. ii. 9: “And the tree of life in the midst of the garden.” (All these, I say, refer unto the understanding, from which the six members receive the influx. And to it also pertain the following names, namely, the name) IH, Yah (whensoever it is written in full with A in this manner:) IVD HA, Yod Ha (and containeth the number of the numeral powers of the letters of the Tetragrammaton, namely, 26; unto which also is referred that form of the name belonging unto the intelligence), AHII, Eheii (where in the place of the final He, Yod is put, as in a former instance. (See Chap. I. § 32.)

And the Tetragrammaton hath said: “My spirit shall not strive with man for ever, seeing that he also is in the flesh.” (In this passage, when it is said:) “And the Tetragrammaton hath said,” (it is to be noted that) after that there was formed (the supernal structure), in the last place concerning Microprosopus (this name is understood). For when it is said, “He calleth this also by the name,” the Ancient One speaketh occultly in a hidden manner.

And the Tetragrammaton hath said: “My spirit shall not strive with man for ever, seeing that he also is in the flesh.” (In this passage, when it is said:) “And the Tetragrammaton hath said,” (it is to be noted that) after that there was formed (the supernal structure), in the last place concerning Microprosopus (this name is understood). For when it is said, “He calleth this also by the name,” the Ancient One speaketh occultly in a hidden manner.

Yod is alone whensoever he is manifested in Microprosopus (that is, when the lights of Macroprosopus descend into Him, then indeed the paths of the decads are increased, and this decad) is increased into ten thousands (by the paths joined with the four letters of the Tetragrammaton) of years. (But) hence (if it be conceived only according unto the power of Macroprosopus, it hath that position) which is written, Ps. cxxxix. 5: “And thou shalt place upon me thine hand:” KPKH, Khephakha. (Where this word KPKH, if it be written according to the usual custom KPK, Khephakh, yieldeth the number 120. But now by adding the paragogic H of the female, there is given the number 125, on account of the five severities.)

(But when it is said) “And the Tetragrammaton gave him wisdom,” then is understood the supernal He. (Because he gave unto him the influx of the wisdom of the queen.) “And he was wise before every man,” because from her he received the wisdom here below (through the path to the kingdom).

It is said openly “the men of the name,” and not “the men of the Tetragrammaton.” Not (therefore used they the name) with respect unto the mystery of the Arcanum, or in a diminutive form; nor yet with any diminution of the (name itself).

Thirteen kings (that is, the twelve metatheses of the Tetragrammaton with its radix, which are the measures of mercies) wage war with seven (with the Edomite kings; because, while the lights of the former flowed down, these could not maintain themselves, and, besides, they are the classes of the most rigorous judgments which are opposed to the mercies. For) seven kings are seen in the land (Edom), and now after that their vessels are broken, they are called shells, who have fallen down among the inferiors. These) nine vanquished in war (the measures of Microprosopus, concerning which see the “Idra Rabba”; through which David conquered his enemies), which ascend in the paths of those which pass downward, on account of His ruling power (that is, which make thirteen, as they are in Macroprosopus and his beard, which is called his influence, and freely floweth down), and there is none who can withhold their hand. (For whilst the supernal measures permit the increase in the inferiors, all judgments are subdued.)

Five kings (that is, the five letters MNTzPK, Me, Nun, Tzaddi, Pe, Kaph, which are the roots of the judgments), betake themselves unto swift flight before four (the four letters of the Tetragrammaton which bear with them the influx of benignity. They cannot remain (since the judgments and rigours cease and flee).

Four kings slay four (that is, the four letters of the Tetragrammaton are bound together with the four letters of ADNI, Adonaï, which) depend from them like grapes in a cluster (in the concatenation of these two names, thus, IAHDVNHI).

With the Elohim, and not with the Tetragrammaton (because he himself is referred unto the path of the queen, to whom is attributed this name of Rigour). “And he existed not” (longer) under this name (Enoch), because the Elohim took him in order that he might be called by this name. (For this name is communicable unto the angels, and in the first instance unto this chief among them, namely, Metatron.)

There are three houses of judgment given, which are four (that is, the three letters IHV, referred into the understanding, which yield the four letters of the Tetragrammaton, pointed with the vowel points of the name Elohim. For) there are four superior houses of judgment (the four said Tetragrammatic letters) and four inferior (which are the four letters ADNI, Adonai, belonging unto the kingdom). For it is written, Lev. xix. 35: “Ye shall not do iniquity in judgment, in dimension, in weight, and in measure.” (Where these four are mystically intimated.)

(This is) the horn which receiveth the horn and the spirit, that it may restore the spirit of Yod He unto Yod He. (That is, when the spirit is to be given unto Microprosopus, his mother contributed as much, which is QRN, Qaran, “the horn,” the brilliancy, as the increase which he receiveth from the father.) And this is the horn of jubilee. And IVBL, Yobel, “jubilee,” is H, He (the first He of the Tetragrammaton); and He is the spirit rushing forth over all (because the mother is the world to come, when in the resurrection all things will receive the spirit); and all things shall return unto their place (like as in the jubilee, so in the world to come).

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

Rabbi Abba arose and said unto him: “With the favour of the Lord, also it is written, Psa. xxv. 14: ‘The Arcanum of the Tetragrammaton is with them that fear Him.’ And well do these companions fear that Holy and Blessed One; and now they have entered into the assembly of the tabernacle of his house, some of them have only entered, and some of them have departed also.”

Rabbi Schimeon began, and said: “Time for Thee, O Tetragrammaton to lay to Thine hand.” Why is it time for the Tetragrammaton to lay to His hand? Because they have perverted Thy law. What is this, ‘they hath perverted Thy law?’ The higher law, which is itself made void, if it be not carried out according to his commands. Wherefore is this? (Or, as others read: Wherefore is this name Tetragrammaton here employed?) This hath been said concerning the Ancient of Days.

Rabbi Schimeon began, and said: “Time for Thee, O Tetragrammaton to lay to Thine hand.” Why is it time for the Tetragrammaton to lay to His hand? Because they have perverted Thy law. What is this, ‘they hath perverted Thy law?’ The higher law, which is itself made void, if it be not carried out according to his commands. Wherefore is this? (Or, as others read: Wherefore is this name Tetragrammaton here employed?) This hath been said concerning the Ancient of Days.

Rabbi Schimeon began, and said: “Time for Thee, O Tetragrammaton to lay to Thine hand.” Why is it time for the Tetragrammaton to lay to His hand? Because they have perverted Thy law. What is this, ‘they hath perverted Thy law?’ The higher law, which is itself made void, if it be not carried out according to his commands. Wherefore is this? (Or, as others read: Wherefore is this name Tetragrammaton here employed?) This hath been said concerning the Ancient of Days.

“For it is written, Deut. xxxiii. 29: ‘Blessed art thou, O Israel: who is like unto thee?’ Also is it written, Exod. xv. 11: ‘Who is like unto thee among the gods, O Tetragrammaton?’”

Rabbi Schimeon rejoiced, and said: “O Tetragrammaton! I have heard Thy speech, and was afraid! (Hab. iii. 1). He hath said: ‘It is therefore rightly done, seeing that fear hath followed; but for us the matter rather dependeth upon love.’ Like as it is written, Deut. vi. 5: ‘And thou shalt delight in Tetragrammaton thy God.’ Also it is written, Mal. i. 2: ‘I have loved you.’”

Rabbi Schimeon rejoiced, and said: “O Tetragrammaton! I have heard Thy speech, and was afraid! (Hab. iii. 1). He hath said: ‘It is therefore rightly done, seeing that fear hath followed; but for us the matter rather dependeth upon love.’ Like as it is written, Deut. vi. 5: ‘And thou shalt delight in Tetragrammaton thy God.’ Also it is written, Mal. i. 2: ‘I have loved you.’”

And concerning this the children of Israel wished to inquire in their heart, like as it is written, Exod. xvii. 7: “Is the Tetragrammaton in the midst of us, or the Negatively Existent One?” (Where they distinguished) between Microprosopus, who is called Tetragrammaton, and between Macroprosopus, who is called AIN, Ain, the Negatively Existent?

And concerning this the children of Israel wished to inquire in their heart, like as it is written, Exod. xvii. 7: “Is the Tetragrammaton in the midst of us, or the Negatively Existent One?” (Where they distinguished) between Microprosopus, who is called Tetragrammaton, and between Macroprosopus, who is called AIN, Ain, the Negatively Existent?

But why, then, were they punished? Because they did it not in love, but in temptation; like as it is written (ibid.): “Because they tempted the Tetragrammaton, saying, Is it the Tetragrammaton in the midst of us, or is it the Negatively Existent One?”

But why, then, were they punished? Because they did it not in love, but in temptation; like as it is written (ibid.): “Because they tempted the Tetragrammaton, saying, Is it the Tetragrammaton in the midst of us, or is it the Negatively Existent One?”

As it is written concerning Him, Ps. xxv. 6: “All the paths of the Tetragrammaton are mercy and truth,” &c.

“This is that which is written, Ps. lxix. 14: ‘And I have prayed unto Thee, O Tetragrammaton! in an acceptable time.’

This is that which is written, Isa. lii. 8: “For they shall see eye to eye;” When? “When the Lord shall bring again Zion.” Also, it is writtten, Num. xiv. 14: “That Thou, Tetragrammaton, art seen eye to eye.”

This is that which is written, Num. xiv. 14: “That Thou, O Tetragrammaton! art seen eye to eye.” Also it is written, Ps. xxxiii. 18: “Behold the eye of the Lord is upon them that fear Him.” And it is written, Zech. iv. 10: “The eyes of the Lord running to and fro throughout the whole earth.”

And concerning this certainly it is written, Prov. xxii. 9: “The good eye is to be blessed.” And it is written, Isa. ii. 5: “Be ye present, O house of Jacob, and let us walk in the light of Tetragrammaton!”

Like as it is written, Gen. xxii. 16: “By Myself have I sworn, saith Tetragrammaton.” (Understand) that this is said concerning Microprosopus.

AND come, behold, lo! it is written, Isaiah, xli. 4: “I, Tetragrammaton, (am) first and with the last. I am HE HIMSELF” (Hoa).

Like as it is written, Isaiah xi. 2: “And the Spirit of Tetragrammaton shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Fear of Tetragrammaton.”

Like as it is written, Isaiah xi. 2: “And the Spirit of Tetragrammaton shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Fear of Tetragrammaton.”

Rabbi Chiya arose, and, commencing, said, Jer. i. 6: “AHH ADNI IHVH, Ahah Adonai Tetragrammaton! ‘Ah, Lord Tetragrammaton! behold, I cannot speak, for I am a child.’

Rabbi Chiya arose, and, commencing, said, Jer. i. 6: “AHH ADNI IHVH, Ahah Adonai Tetragrammaton! ‘Ah, Lord Tetragrammaton! behold, I cannot speak, for I am a child.’

“If thus be the matter, this is also to be noted which is written: ‘VIDBR IHVH, Vayedeber Tetragrammaton; and Tetragrammaton spake forth unto Moses, saying.’ Nevertheless, what one of the prophets was so great as Moses? For never was any man so worthy as he; for he heard the DBVR, Debur, loud voice, like the proclamation of a herald, and he feared not, neither did he tremble; while the other prophets trembled even at AMIRH, Amirah, the speech, and were greatly afraid.

“If thus be the matter, this is also to be noted which is written: ‘VIDBR IHVH, Vayedeber Tetragrammaton; and Tetragrammaton spake forth unto Moses, saying.’ Nevertheless, what one of the prophets was so great as Moses? For never was any man so worthy as he; for he heard the DBVR, Debur, loud voice, like the proclamation of a herald, and he feared not, neither did he tremble; while the other prophets trembled even at AMIRH, Amirah, the speech, and were greatly afraid.

“What is the difference between the one and the other? In Microprosopus (the matter standeth thus): this path descendeth beneath the nostrils of His nose. It is written, Num. xii. 9: ‘And the anger of Tetragrammaton was kindled against him, and He departed.’

“Which is intimated in these words, Isa. xl. 7: ‘Because the Spirit of Tetragrammaton bloweth upon it.’

“Also we have learned: What is this which is written, ‘With rejoicing will I rejoice in Tetragrammaton?’ Concerning the Ancient of Days, is it said: ‘For He is the praise of all things.’

Rabbi Yosi arose, and commencing said, Ps. cxliv. 15: “‘Blessed is the people that is in such a case; blessed is the people whose God is Tetragrammaton.’

“‘Kill me, I pray Thee, out of hand;’ this is judgment of judgments. But ‘blessed is the people whose God is Tetragrammaton;’ this is mercies of mercies.

“‘From the countenance of the Terror of the Lord.’ It is to be carefully noted that that which is exterior is called the Terror of Tetragrammaton.

And because that Spirit which proceedeth unto the exteriors, and wherewith the true prophets have been overshadowed, is called the mouth of Tetragrammaton.

“Concerning Him it is written, Isa. xlii. 8: ‘ANI IHVH HVA, Ani Tetragrammaton Hoa, This is My name, and My glory I give not unto another.’

“And a certain covering, even the splendour of the most holy and blessed God (otherwise the opening of holiness; but by this is understood the Tetragrammaton, which, together with the name, ADNI, Adonai, maketh the number of the word AMN, Amen, that is, 91): is expanded through four columns on four sides (which are the four letters of the holy name, by which he saith that space is surrounded).

“And therein is a certain MGRVPIA, Megerophia, vessel containing fire (for like as the fire on the altar could not be touched with bare hands, so that name, Tetragrammaton, cannot be touched and pronounced by the mouth, but it is touched and produced by ADNI, Adonai, which is ShM, Sham, His name; for ShM and MGRVPIA both yield 340 by Gematria); and in the fire-containing vessel are four keys, sharp on every side (for such was the form of the keys, in order that they might draw aside the veil, as a lock is shot back by a key. But the four letters of the name ADNI, Adonai, are hereby to be understood, which are inserted into and united with the four letters IHVH, in this manner, IAHDVNHI); which seize upon that veil, and withdraw it from the superiors.

“And between one column and another column are contained eighteen bases of columns (here is to be understood the name expounded through the seventy-two names or numbers; for either pertain unto Macroprosopus, and four times eighteen yieldeth seventy-two): and they shine forth with brilliancy in the openings carved out in that veil, and so on all four sides. (By the” openings carved out” is to be understood the exposition of the name, Tetragrammaton.)

Like as it is written, Ps. xxv. 6: “All the paths of Tetragrammaton are mercy and truth unto such as keep His covenant and His testimony.”

We have learned that in the single locks a thousand times a thousand utterances of the speech of Tetragrammaton are found, which depend from the single locks.

Like as it is written, Ps. xliv. 23: “Awake; why sleepest Thou, O Tetragrammaton? Arise.”

This is that which is written, Zach. iv. 10: “Those seven are the eyes of Tetragrammaton going forth throughout the whole earth.”

And therefore is it written, Ps. xliv. 24: “Awake: wherefore sleepest Thou, O Tetragrammaton? Arise! forsake us not for ever.” “Awake and arise.” There are two inspections, two openings, two good things; there is mercy, there is also vengeance.

Like as it is written, Isa. lii. 8: “Because they shall see eye to eye.” When? “When Tetragrammaton shall bring again Zion.”

Also it is written, Num. xiv. 14: “By whom Thou, O Tetragrammaton! art seen eye to eye:” and then the opening of the eyes is towards good.

Also have we learned this. It is written, Deut. xi. 12: “The eyes of Tetragrammaton thy God are upon it, from the beginning of the year even unto the end of the year.” This is that which is written: “Justice dwelt therein;” because therein are found many most severe judgments, as in all other instances.