tetragrammaton

Because it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” But the word ShChTh, Shachith, denoted perdition brought about by burning, kindled fire.

And therefore is it written, Ps. cvi. 2: “Who can declare the GBVRVTh, Geburoth, powers of Tetragrammaton?”

Hence it is written, “powers,” Geburoth (in the plural number); and it is written, 1 Chron. xxix. 11: “Thine! O Tetragrammaton, are Gedulah and Geburah,” in the singular (number).

It is written, Gen. xix. 13: “For we will destroy this place.” Also it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” And again, Gen. xix. 24: “Tetragrammaton rained upon Sodom and Gomorrha.”

It is written, Gen. xix. 13: “For we will destroy this place.” Also it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” And again, Gen. xix. 24: “Tetragrammaton rained upon Sodom and Gomorrha.”

But how do they convert it thus? Also it is written, Mal. iii. 6: “I, Tetragrammaton, change not.”

But because this is said, Gen. xix. 24: “From Tetragrammaton out of heaven,” it is said concerning Zauir Anpin, Microprosopus.

And this is the Arcanum which we have learned: Between the two words, IHVH, IHVH, Tetragrammaton, Tetragrammaton, an accent is interpolated (whensoever these two are found in juxtaposition in Scripture).

And this is the Arcanum which we have learned: Between the two words, IHVH, IHVH, Tetragrammaton, Tetragrammaton, an accent is interpolated (whensoever these two are found in juxtaposition in Scripture).

So also here between these two names of Tetragrammaton, Exod. xxxiv. 6, the Psiq accent is interpolated; for the first is indeed a perfect name, but the latter is thoroughly and completely perfect.

Truly, he who is the cause of war is called the fire of Tetragrammaton, the consuming fire, the fire which consumeth all other fires.

Therefore is it written, Gen. viii. 12: “And Tetragrammaton smelled a sweet savour.” For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence (namely, the forehead).

And for that cause is it written, Exod. iv. 14: “And the anger of Tetragrammaton was kindled.” Deut. vii. 4: “And the anger of Tetragrammaton will be kindled. Exod. xxii. 24:” And My wrath is kindled. Deut. vi. 15: “Lest the wrath of Tetragrammaton be kindled.” Which are all to be understood concerning Zauir Anpin, or Microprosopus.

And for that cause is it written, Exod. iv. 14: “And the anger of Tetragrammaton was kindled.” Deut. vii. 4: “And the anger of Tetragrammaton will be kindled. Exod. xxii. 24:” And My wrath is kindled. Deut. vi. 15: “Lest the wrath of Tetragrammaton be kindled.” Which are all to be understood concerning Zauir Anpin, or Microprosopus.

And for that cause is it written, Exod. iv. 14: “And the anger of Tetragrammaton was kindled.” Deut. vii. 4: “And the anger of Tetragrammaton will be kindled. Exod. xxii. 24:” And My wrath is kindled. Deut. vi. 15: “Lest the wrath of Tetragrammaton be kindled.” Which are all to be understood concerning Zauir Anpin, or Microprosopus.

In good; as it is written, Psa. lxix. 33: “For Tetragrammaton heareth the poor.” In evil; as it is written, Num. xi. 1: “And Tetragrammaton heard, and His wrath arose, and the fire of Tetragrammaton was kindled against them.”

In good; as it is written, Psa. lxix. 33: “For Tetragrammaton heareth the poor.” In evil; as it is written, Num. xi. 1: “And Tetragrammaton heard, and His wrath arose, and the fire of Tetragrammaton was kindled against them.”

In good; as it is written, Psa. lxix. 33: “For Tetragrammaton heareth the poor.” In evil; as it is written, Num. xi. 1: “And Tetragrammaton heard, and His wrath arose, and the fire of Tetragrammaton was kindled against them.”

And therefore is it written, Num. xi. 1: “And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton was kindled against them.” For through that hearing of that voice the whole brain is stirred up.

And therefore is it written, Num. xi. 1: “And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton was kindled against them.” For through that hearing of that voice the whole brain is stirred up.

We have learned. It is written, 2 Kings xix. 16: “Incline, O my God, Thine ear;” like as if it should be said, “Let six hundred thousand myriads of those wings which depend from those ears be elongated:” and they are all called the ears of Tetragrammaton.

When therefore it is said, “Incline, O Tetragrammaton, Thine ear,” (this phrase) “Thine ear,” is that of Microprosopus.

Come, behold! it is written, Hab. iii. 1: “O Tetragrammaton! I have heard Thy voice, and was afraid.”

When further he understood and knew, what is then written? “O Tetragrammaton! revive Thy work in the midst of the years.” But concerning the Ancient of Days is this said.

And in every passage wherein is found Tetragrammaton, Tetragrammaton, with Yod He twice, or with Aleph Daleth and Yod He, the one belongeth unto Microprosopus, and the other unto the Ancient of the Ancient Ones. For because all these things are one certain thing, hence by one name are they called.

And in every passage wherein is found Tetragrammaton, Tetragrammaton, with Yod He twice, or with Aleph Daleth and Yod He, the one belongeth unto Microprosopus, and the other unto the Ancient of the Ancient Ones. For because all these things are one certain thing, hence by one name are they called.

Also we have learned. When is the full name expressed? When it is written, IHVH ALHIM, Tetragrammaton Elohim. For that is the full name of the Most Ancient of all, and of Microprosopus; and when joined together they are called the full name. But other forms are not called the full name, like as we have established.

When it is said, Gen. ii. 8: “And Tetragrammaton Elohim planted,” &c., the name is given in full, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurreth the full name is expressed.

When it is said, Gen. ii. 8: “And Tetragrammaton Elohim planted,” &c., the name is given in full, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurreth the full name is expressed.

(When it is said) “O Tetragrammaton! revive Thy work in the midst of the years,” concerning the Ancient of Days is it said.

RABBI SCHIMEON commenced and said, Deut. iv. 4: “And ye shall cleave unto Tetragrammaton your God,” &c.

And this is that which is written: “And ye shall cleave in Tetragrammaton;” for it is not written “ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton, Ye shall cleave unto Tetragrammaton;” but “BIHVH, Be Tetragrammaton, in Tetragrammaton,” properly.

And this is that which is written: “And ye shall cleave in Tetragrammaton;” for it is not written “ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton, Ye shall cleave unto Tetragrammaton;” but “BIHVH, Be Tetragrammaton, in Tetragrammaton,” properly.

And this is that which is written: “And ye shall cleave in Tetragrammaton;” for it is not written “ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton, Ye shall cleave unto Tetragrammaton;” but “BIHVH, Be Tetragrammaton, in Tetragrammaton,” properly.

And this is that which is written: “And ye shall cleave in Tetragrammaton;” for it is not written “ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton, Ye shall cleave unto Tetragrammaton;” but “BIHVH, Be Tetragrammaton, in Tetragrammaton,” properly.

And this is that which is written: “And ye shall cleave in Tetragrammaton;” for it is not written “ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton, Ye shall cleave unto Tetragrammaton;” but “BIHVH, Be Tetragrammaton, in Tetragrammaton,” properly.

Rabbi Eleazar arose, and commenced and said, Ps. cxviii. 5: “‘I called upon IH, Yah, in my distress; Yah heard me at large. Tetragrammaton is on my side, I will not fear; what can man do unto me? Tetragrammaton taketh my part with them that help me, and I shall see my desire upon mine enemies. It is better to trust in Tetragrammaton than to put any confidence in man; it is better to trust in Tetragrammaton than to put any confidence in princes.’

Rabbi Eleazar arose, and commenced and said, Ps. cxviii. 5: “‘I called upon IH, Yah, in my distress; Yah heard me at large. Tetragrammaton is on my side, I will not fear; what can man do unto me? Tetragrammaton taketh my part with them that help me, and I shall see my desire upon mine enemies. It is better to trust in Tetragrammaton than to put any confidence in man; it is better to trust in Tetragrammaton than to put any confidence in princes.’

Rabbi Eleazar arose, and commenced and said, Ps. cxviii. 5: “‘I called upon IH, Yah, in my distress; Yah heard me at large. Tetragrammaton is on my side, I will not fear; what can man do unto me? Tetragrammaton taketh my part with them that help me, and I shall see my desire upon mine enemies. It is better to trust in Tetragrammaton than to put any confidence in man; it is better to trust in Tetragrammaton than to put any confidence in princes.’

Rabbi Eleazar arose, and commenced and said, Ps. cxviii. 5: “‘I called upon IH, Yah, in my distress; Yah heard me at large. Tetragrammaton is on my side, I will not fear; what can man do unto me? Tetragrammaton taketh my part with them that help me, and I shall see my desire upon mine enemies. It is better to trust in Tetragrammaton than to put any confidence in man; it is better to trust in Tetragrammaton than to put any confidence in princes.’

“Come, behold! After that he had said these nine conformations, he added (verse 10): ‘All nations compassed me about, but in the name of Tetragrammaton I will destroy them.’

“Therefore did he rehearse those conformations which we have repeated. But what was the necessity for so doing? Because that he said: ‘All nations compassed me about.’ For in this disposition of those nine conformations which are the name of IHVH, Tetragrammaton, are they cut off from the earth.

“‘Tetragrammaton is on my side, I will not fear.’ The third.

“‘Tetragrammaton taketh my part with them that help me.’ The fourth.

“‘It is better to trust in Tetragrammaton.’ The fifth.

“‘It is better to trust in Tetragrammaton.’ The sixth.

“But in the word ADM, Adam, Man, are three; for it is written: ‘Tetragrammaton is on my side, I will not fear; what can ADM, Adam, Man, do unto me?’ The first.

“‘It is better to trust in Tetragrammaton than to put any confidence in princes.’ The second.

“‘It is better to trust in Tetragrammaton than to put any confidence in ADM, Adam, Man.’ The third.

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

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

“He hasteneth and saith (i.e., King David): ‘IHVH, Tetragrammaton, is on my side; I will not fear; IHVH taketh my part with them that help me;’ wherein the Name is not written defectively (IH as before, but IHVH) which is the Holy Name, and with this Name mention is also made of man.

“And what is this thing which is said, ‘What can ADM, Adam, Man, do unto me?’ It is thus, as we have learned by tradition: All those sacred diadems of the King, when He is conformed in his dispositions (that is, when the letters of Tetragrammaton are all conjoined together), are called ADM, Adam, Man, which is the Form which comprehendeth all things.

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

“‘Tetragrammaton is on my side; I will not fear.’ The third.

“‘Tetragrammaton taketh my part with them that help me.’ The fifth.

“‘It is better to trust in Tetragrammaton.’ The seventh.

“‘It is better to trust in Tetragrammaton.’ The ninth.

“‘Than to put any confidence in princes.’ The tenth. (Otherwise: ‘It is better to trust in Tetragrammaton than to put any confidence in man.’ The seventh. ‘It is better to trust in Tetragrammaton.’ The eighth. ‘Than to put any confidence in princes.’ The ninth.)

“‘Than to put any confidence in princes.’ The tenth. (Otherwise: ‘It is better to trust in Tetragrammaton than to put any confidence in man.’ The seventh. ‘It is better to trust in Tetragrammaton.’ The eighth. ‘Than to put any confidence in princes.’ The ninth.)

“But in that place wherein the beard is expanded, and descendeth before the ears, in wider extension, the name of ADM, Adam, Man, hath place (that is to say, the complete Tetragrammaton). Also this expansion was necessary to David when he wished to subject to himself the kings and nations through the dignity of this beard. (Otherwise, when therefore he saith, ‘Tetragrammaton is on my side, I will not fear;’ for this is such a one who spareth not the wicked, and this was altogether necessary, &c.)

“But in that place wherein the beard is expanded, and descendeth before the ears, in wider extension, the name of ADM, Adam, Man, hath place (that is to say, the complete Tetragrammaton). Also this expansion was necessary to David when he wished to subject to himself the kings and nations through the dignity of this beard. (Otherwise, when therefore he saith, ‘Tetragrammaton is on my side, I will not fear;’ for this is such a one who spareth not the wicked, and this was altogether necessary, &c.)

“For this is the perfection of the Holy Name, concerning which it is written, Deut. xxviii. 10: ‘And all the people of the earth shall see that the name of Tetragrammaton hath been invoked over thee, and they shall be afraid of thee.’

“The Name of the Lord is this very Name of Tetragrammaton, which formeth the canals and hollows of the phylacteries.

“And therefore Moses saith in another place, Num. xiv. 18: “Tetragrammaton is ARK APIM, Arikh Aphim, long-suffering (literally long of nose), and of great mercy.”

“Concerning this is it written, Num. vi. 25: ‘Tetragrammaton make His face shine upon thee, and be gracious unto thee.’ Seeing that when they shine he is blessed by the world.

“But when that redness is stirred up (in them), it is written, ibid. 26: ‘Tetragrammaton take away His wrath from thee;’ as if it were said: ‘It is taken away, and wrath is no longer found in the world.’

“And by that mouth, when that path is opened, are clothed many true prophets; and they all are called the mouth of Tetragrammaton.

For it is written, Ps. xxv. 14: “The secret of Tetragrammaton is with them that fear Him.”

Also it is written, Gen. ii. 7: “VIITzR IHVH ALHIM ATh HADM, Va-Yeyetzer Tetragrammaton Elohim Ath Ha-Adam. And Tetragrammaton Elohim formed the substance of man, completed (him) formation by formation from the most ethereal (portion) of the refined (element of) earth (otherwise formation within formation from the best, &c.)

Also it is written, Gen. ii. 7: “VIITzR IHVH ALHIM ATh HADM, Va-Yeyetzer Tetragrammaton Elohim Ath Ha-Adam. And Tetragrammaton Elohim formed the substance of man, completed (him) formation by formation from the most ethereal (portion) of the refined (element of) earth (otherwise formation within formation from the best, &c.)

VIITzR, Va-Yeyetzer, and formed. What did (Tetragrammaton Elohim) form? Form in form. And this is VIITzR.

And what is form in form? The two names, which are called the full name, IHVH ALHIM, Tetragrammaton Elohim.

And this is the Arcanum of the two I's, Yods, in VIITzR; and of how it hath been conformed form within form; namely, in the disposition of the perfect name, Tetragrammaton Elohim.

Whence it is written, Jer. xxxi. 20: “Therefore My bowels are troubled for him, I will surely have mercy upon him, saith Tetragrammaton.”

And therefore is mention only made of the one arm. For of the arms there is only made mention of that on the right side; but in Exod. xv. 6 it is called, “Thy right hand, O Tetragrammaton!”

Therefore it is said “the right hand of Tetragrammaton,” with reference to the three divisions of the Patriarchs who have occupied those parts.

And when that arm is stretched forth, it is as it were the right hand (also); but it is called “the arm of Tetragrammaton”: “O Tetragrammaton! Thine arm hath been stretched forth” (1 Kings viii. 42).

And when that arm is stretched forth, it is as it were the right hand (also); but it is called “the arm of Tetragrammaton”: “O Tetragrammaton! Thine arm hath been stretched forth” (1 Kings viii. 42).

This is that which is said, Exod. xv. 6: “Thy right hand, O Tetragrammaton, is marvellous in power; with Thy right hand, O Tetragrammaton wilt Thou dash in pieces the enemy;” seeing that therein are stirred up the mercies.

This is that which is said, Exod. xv. 6: “Thy right hand, O Tetragrammaton, is marvellous in power; with Thy right hand, O Tetragrammaton wilt Thou dash in pieces the enemy;” seeing that therein are stirred up the mercies.

Also, we have learned that unto this right hand adhere three hundred and seventy thousand myriads (otherwise, which are called the right hand, and one hundred and eighty-five thousand myriads) from the arm, which is called the arm of Tetragrammaton.

And in it are contained one thousand and four myriads and five hundred and eight thousand lords, the aiders in every world, who are called the supernal hand of the Tetragrammaton, the inferior hand of the Tetragrammaton.

And in it are contained one thousand and four myriads and five hundred and eight thousand lords, the aiders in every world, who are called the supernal hand of the Tetragrammaton, the inferior hand of the Tetragrammaton.

And although everywhere it be called the hand of Tetragrammaton, it is understood (that sometimes) the left hand (is intended to be spoken of). For if they be benevolent, it is called the right hand of Tetragrammaton, and the hand is included in the arm, and is for aid, and is called the hand; and if, on the other hand, it be not so, the inferior hand of Tetragrammaton is (to be understood).

And although everywhere it be called the hand of Tetragrammaton, it is understood (that sometimes) the left hand (is intended to be spoken of). For if they be benevolent, it is called the right hand of Tetragrammaton, and the hand is included in the arm, and is for aid, and is called the hand; and if, on the other hand, it be not so, the inferior hand of Tetragrammaton is (to be understood).

And although everywhere it be called the hand of Tetragrammaton, it is understood (that sometimes) the left hand (is intended to be spoken of). For if they be benevolent, it is called the right hand of Tetragrammaton, and the hand is included in the arm, and is for aid, and is called the hand; and if, on the other hand, it be not so, the inferior hand of Tetragrammaton is (to be understood).

We have learned that when the severe judgments are excited so that they may descend into the world, that then it is written, Ps. xxv. 14: “The Arcanum of Tetragrammaton is over those who fear Him.”

This is that which is said, Gen. ii. xxi.: “And Tetragrammaton Elohim caused a deep sleep to fall upon Adam, and he slept.”

What is this,” And he slept?” This is that which is written, Ps. xliv. 24: “Awake! wherefore sleepest thou, O Tetragrammaton?”

Whence it is written: “And Adam knew Eve his wife” (Gen. iv. 1). And she conceived and brought forth QIN, Qain, and said: “I have acquired a man with Tetragrammaton.”

This is that very thing which is written, Deut. iv. 39: “Know therefore this day, and consider it in thine heart, that Tetragrammaton, He is Elohim (HVA HALHIM), in the heavens above, and upon the earth beneath: there is none other.”

Where Tetragrammaton is the Ancient of Days. Hoa Ha-Elohim, that is the One, blessed be His Name for ever, and unto the Ages of the Ages.

QDVSh, QDVSh, QDVSh, IHVH TzBAVTh; Qadosh, Qadosh, Qadosh, Yod He Vau He Tzabaoth; Holy, holy, holy, Tetragrammaton of the Hosts! the whole earth is full of Thy glory, for all things are Thy One Body.

It is written, Gen. vi. 6: “And it repented Tetragrammaton that He had formed Adam in the earth;” i.e., for the restriction of the Supernal Adam, who is not in the earth.

“And it repented Tetragrammaton;” this is said concerning Microprosopus.

And Tetragrammaton said: “I will destroy the Adam whom I have created, from off the face of HADMH, Ha-Adamah the Earth,” &c., for the restriction of the Adam, who is supernal.

And unless Adam were thus, the world could not consist; like as it is written, Prov. iii. 19: “Tetragrammaton in Chokmah hath founded the earth, IHVH BChKMH ISD ARTz, Tetragrammaton Be-Chokmah Yesed Aretz.

And unless Adam were thus, the world could not consist; like as it is written, Prov. iii. 19: “Tetragrammaton in Chokmah hath founded the earth, IHVH BChKMH ISD ARTz, Tetragrammaton Be-Chokmah Yesed Aretz.

Also it is written, Gen. vi. 8: “And Noah found grace in the eyes of Tetragrammaton.”