The Beginning of Wisdom – Chapter 3

(In which is explained the matter of the Divine names and the principles pertaining to them)

60.  Midrash Rabba states[1], “G_d said to Moshe, “You wish to know my name?  I am called according to my deeds.  I may be called El Shaddai, Tzvaoth, Elokim or YHVH.  When I judge the creatures, I am called Elokim, when I battle the wicked, I am called Tzvaoth, when I suspend the sins of man, I am called El Shaddai[2], and when I have mercy upon my world, I am called YHVH”.  The name YHVH always denotes the attribute of mercy, as stated, “YHVH, YHVH is a merciful and gracious G_d.”[3]  This is the meaning of “I will be as I will be”[4], that is “I will be called according to my deeds”.  (The sages stated that the names of the angels too, correspond to their mission, and differ accordingly.)[5]

61.  Likewise, the names of the Sefirot reflect their specific conduct, and differ accordingly.[6]

62.  The Ancients, therefore, mention ten unerasable names, corresponding to the vessels of the ten general sefirot through which G_d relates to his world, as follows:

Keter corresponds to Eheyeh

Chochmah to Yah

Binah to YHVH with the vowel points of Elokim [7]

(Daat to EHVH)[8]

Chesed to El

Gevurah to Elokim

Tiferet to YHVH[9]

Netzach to YHVH Tzvaoth

Hod to Elokim Tzvaoth

Yesod to Shaddai or El Chai

and Malchut to Adonai[10]

63.  In addition, the name YHVH also alludes to all the ten Sefirot, as follows;

The tip of the Yod corresponds to Keter,

The body of the Yod to Chochmah

The first Hey to Binah

The vav to the six Sefirot of Zeir Anpin

and the final Hey to Malchut.

64.  YHVH indicates that G_d was, is, and will be, and is the source of all being.[11]  It alludes to the manner in which the world is presently conducted.  Keter (or Eheyeh), though the underlying and motivating factor in the world, is exceedingly hidden, and will only be revealed in the world to come.[12]  For this reason, it is merely hinted at in the name YHVH, by the tip of the Yod.[13]

65.  Eheyeh represents Keter and Arich Anpin, which is great and unqualified mercy, whereas YHVH represents Tiferet and Zeir Anpin, which is the system of justice and qualified mercy.  Yet Etz Chayim states that Eheyeh is a greater severity then YHVH.  That is, since Eheyeh is presently withheld and will only be revealed in the world to come, the world as it is today receives greater mercy from YHVH than from Eheyeh which is almost entirely concealed. Its very concealment is its severity.

66.  There are ten vowels, corresponding to the inner lights of the ten Sefirot.[14]  Each Sefirah possesses the name YHVH with different vowel points, as follows;

Kamatz ( ָ ) for Keter,

Patach ( ַ ) for Chochmah,

Tzeirei ( ֵ ) for Binah,

Segol ( ֶ ) for Chesed

Shvah ( ְ ) for Gevurah[15]

Cholem ( ֹ ) for Tiferet

Chirik ( ִ ) for Netzach

Koobootz ( ֻ ) for Hod

Shoorook ( ּ ) for Yesod

and Malchut[16] without vowels[17]

67.  The vessel of Daat is EHVH (אהו”ה) which combines the first two letters (א”ה) of Eheyeh and the last two letters (ו”ה) of YHVH.  The vowels of the YHVH of Daat which represents its inner light, are in accordance with the pronunciation of each particular letter, as follows;

Cholem for the Yod (יֹ)

Tzeirei for the Hey (הֵ)

Kamatz for the Vav (וָ)

and Tzeirei for the final Hey (הֵ)

The name YHVH with these vowel points is called “The Ineffable Name” (שם המפורש).[18] [19]

68.  The Divine names may be expanded by spelling out their individual letters as follows;

Alef (אל”ף)

Beit (בי”ת)

Gimmel (גימ”ל) etc.

The letters Hey (ה) and Vav (ו) each have three possible spellings;

HY (ה”י)                                  VYV (וי”ו)

HA (ה”א)                                 VAV (וא”ו)

HH (ה”ה)                                 VV (ו”ו)

YHVH may therefore be expanded into several possible spellings depending on the variant spellings of the letters Hey (ה) and Vav (ו).

69.  There are four general expansions of YHVH;

The first is YOD HY VYV HY (יו”ד ה”י וי”ו ה”י) and is expanded with Yods.  This is the name of 72-A”V (ע”ב) which is its numerical value.

The second is YOD HY VAV HY (יו”ד ה”י וא”ו ה”י) and is expanded with Yods and an Aleph.  This is the name of 63-SA”G (ס”ג) which is its numerical value.

The third is YOD HA VAV HA (יו”ד ה”א וא”ו ה”א) and is expanded with Alephs.  This is the name of 45-M”AH (מ”ה) which is its numerical value.

The last is YOD HH VV HH (יו”ד ה”ה ו”ו ה”ה).  This is the name of 52-B”AN (ב”ן) which is its numerical value.  It is called Ban (ב”ן) though the proper grammatical form is Nav (נ”ב), the greater value preceding the lesser.  This is to avoid the confusion of Av (ע”ב) with Nav (נ”ב). [20] [21]

70.  The expansions of YHVH, (Av-72, Sag-63, Mah-45, and Ban-52) correspond to the five Statures (Partzufim)[22] which are represented by the name YHVH;

Av-72 corresponds to Keter and Chochmah, represented by the tip and body of the Yod (י).

Sag-63 corresponds to Binah, represented by the first Hey (ה).

Mah-45 corresponds to the six Sefirot of Zeir Anpin represented by the Vav (ו).

And Ban-52 corresponds to Malchut, represented by the final Hey (ה).

71.  The letters Yod (י), Aleph (א), and Hey (ה), represent the three modes of conduct; Kindness, mercy and judgment.[23]  Av-72 represents Keter and Chochmah, because it is filled entirely with Yods, and is pure Kindness.  Sag-63 is filled with Yods except for the Aleph in the Vav.  This indicates that it is mostly kindness with a portion of mercy.  It therefore represents Binah.[24]  The Aleph appears in the Vav of Sag-63 because the Vav, as well, represents the quality of mercy.[25]

72.  Mah-45 is merciful and inclines toward kindness (as does the Sefirah of Tiferet) because it is filled entirely with Alephs.  It therefore corresponds to Zeir Anpin, the qualified system of justice.

Ban-52 is Judgment.  This is because it is filled with Heys and its Vav is empty.  It therefore, represents Malchut, which is “Righteous Judgment”[26] and may be severe.

73.  Thus, Av-72 is entirely kindness, Sag-63 is kindness with a degree of mercy, Mah-45 is merciful and leans toward kindness, and Ban-52 is entirely judgment.

74.  Each of these expansions, Av, Sag, Mah, and Ban may be subdivided as follows; Av of Av, Sag of Av, Mah of Av and Ban of Av etc.  This principle applies to all four names.[27]

75.  These subdivisions may also be further subdivided as follows; Av of Av of Av, Sag of Av of Av, Mah of Av of Av, Ban of Av of Av.  This applies to all the subdivisions.[28]

76.  Torah script is comprised of four elements.  Cantillations, vowels, crownlets and letters, corresponding to Av, Sag, Mah, and Ban as follows;

Av corresponds to Cantillations

Sag to Vowels

Mah to Crownlets

and Ban to Letters

Sometimes the names Av, Sag, Mah, and Ban are called by these corresponding counterparts.

77.  As Av, Sag, Mah, and Ban are subdivided, so too are these, as follows; Cantillations of Cantillations, Vowels of Cantillations, Crownlets of Cantillations, and Letters of Cantillations etc. This principle applies to all four elements.

78.  Sometimes the letters and the crownlets are considered to be one, since they are connected when written in the Torah, so that only three elements are enumerated.[29]

79.  The name Eheyeh also has three extensions representing kindness, mercy, and judgment

The first is filled with Yods as follows; ALEPH–HY–YOD–HY (אל”ף ה”י יו”ד ה”י) and represents kindness of Eheyeh.  It is called the name of 161(קס”א) which is its numerical          value.

The second is filled with Alephs as follows; ALEPH–HA–YOD–HA (אל”ף ה”א יו”ד ה”א) and represents mercy of Eheyeh.  It is called the name of 143(קמ”ג).

The third is filled with Heys as follows; ALEPH–HH–YOD–HH (אל”ף ה”ה יו”ד ה”ה) and represents judgment of Eheyeh.  It is called the name of 151(קנ”א).

80. The name of Elokim also has three extensions representing kindness, mercy, and judgment:

The first is filled with Yods as follows; ALEPH–LAMED–HY–YOD–MEM (אל”ף למ”ד ה”י יו”ד מ”ם) and represents an inclination toward kindness in Elokim.

The second is filled with Alephs as follows; ALEPH–LAMED–HA–YOD–MEM (         אל”ף למ”ד ה”א יו”ד מ”ם) and represents an inclination toward mercy in Elokim.

The third is filled with Heys as follows; ALEPH–LAMED–HH–YOD–MEM (אל”ף למ”ד ה”ה יו”ד מ”ם) and represents the total judgment of Elokim.

81.  The extended names may be further extended by spelling out each letter of the extension as follows;

The Ineffable Name – Y-H-V-H

Name of 72-Av – YOD–HY–VYV–HY

Extension of Extension – YOD-VYV-DALET–HY-YOD–VYV-YOD-VYV–HY-YOD

This principle applies to all the Divine names.

82.  There is another aspect of the Divine names called Ribuah-squaring, whereby after each consecutive letter the name reverts to its beginning, for example the square of Y-H-V-H is;

Y (י)

Y”H (י”ה)

Y”H”V (י”ה”ו)

Y”H”V”H (י”ה”ו”ה)

The square of Shaddai is;

SH (ש)

SH”D (שד)

SH”D”Y (שד”י)

This principle applies to all the Divine names and indicates judgment.  A squared name reflects the aspect of the “back” אחוריים-.[30]

83.  The principle of Ribuah-squaring also applies to all the extended names, for example; the square of the name of 72-Av is;

YOD- (יו”ד)

YOD”HY- (יו”ד-ה”י)

YOD”HY”VYV- (יו”ד-ה”י-וי”ו)

YOD”HY”VYV”HY- (יו”ד-ה”י-וי”ו-ה”י)

84.  The letters of the Divine names may also be arranged in all their possible combinations.  This is called Tziruf-Combinations (צירוף).  To illustrate, the name YOD–HEY–VAV (י’ה’ו) has six possible combinations corresponding to the six Sefirot, as follows:

Chesed corresponds to Y”V”H (י’ו’ה)

Gevurah to H”V”Y (ה’ו’י)

Tiferet to V”Y”H (ו’י’ה)

Netzach to Y”H”V (י’ה’ו)

Hod to H”Y”V            (ה’י’ו)

and Yesod to V”H”Y (ו’ה’י)

This order follows the principle that the more essential quality takes precedence in the order of the letters.  Chesed and Netzach, which are in the right column, begin with Yod, representing kindness.  Gevurah and Hod, which are in the left column, begin with Hey, representing judgment.  Tiferet and Yesod, which are in the middle column, begin with Vav, representing mercy.  Since Chesed is a higher level of kindness than Netzach, the Vav representing mercy, precedes the Hey, which represents judgment.  Netzach, being a lower level, is the reverse.  Since Gevurah is more severe in judgment than Hod, the Vav, representing mercy, precedes the Yod which represents Kindness.  Hod, being less severe, is the reverse.  Since Tiferet inclines toward kindness, the Yod precedes the Hey.  The reverse is true of Yesod.[31]

85.  A name consisting of four letters would normally have twenty-four possible combinations -צירופים, but since Y-H-V-H has two like letters, only twelve combinations are possible.  Elokim, which has five letters, has one hundred and twenty possible combinations.  These are called “The one hundred and twenty combinations of Elokim” (ק”כ צירופים דאלהים)[32]

86.  The general principle of combinations (צירוף) is that the closer the resemblance of the letters to the true configuration of the name, the more they indicate mercy, the more reversed they are, the more judgment.[33]

87.  The Divine names may also be interwoven. This is called Shiluv-weaving (שילוב) in which the letters of one name are coupled with those of another, in alternating order.  For example, the names Y-H-V-H and Adonai (A-D-N-Y) may be interwoven as follows;

A.)    Y’H’V’H A’D’N’Y = Y’A’H’D’V’N’H’Y (            י’ה’ו’ה א’ד’נ’י = י’א’ה’ד’ו’נ’ה’י)   or

B.)       A’D’N’Y Y’H’V’H = A’Y’D’H’N’V’Y’H (א’ד’נ’י י’ה’ו’ה = א’י’ד’ה’נ’ו’י’ה)

The interweaving of two names indicates that two modes of Divine conduct are acting as one.  The first letter of the weaving-Shiluv indicates which conduct is the more essential, to illustrate, in example (A) Y’H’V’H which represents mercy is the more essential whereas in example (B) A’D’N’Y which represents Malchut and judgment is the more essential.[34]

88.  Just as the letters have numerical values, so do the vowels.  The vowels are composed of lines and points.  A point, which resembles the letter Yod, has the numerical value of ten.  A line, which resembles the letter Vav, has the numerical value of six.  The numerical values of the vowels are therefore;

 

Kamatz (  ָ ) = 16 – Keter

Patach (  ַ  ) = 6 – Chochmah

Tzeirei  (  ֵ  ) = 20 – Binah

Segol   (  ֶ  ) = 30 – Chesed

Shvah  (  ְ  ) = 20 – Gevurah

Cholem (  ֹ  ) = 10 – Tiferet

Cheerik (  ִ  ) = 10 – Netzach

Koobootz (  ֻ  ) = 30 – Hod

Shoorook (  ּ  ) = 10 – Yesod

No Vowel – Malchut

89.  There is a Divine name of seventy-two which is comprised of seventy-two three letter units.  These are derived from the intertwining of the letters in three Biblical verses (Exodus 14:19 – 21) each of which contains seventy two letters.  The first letters in each of the seventy-two units are the letters of the first verse in their natural order.  The middle letters of each of the units are the letters of the second verse, backwards, and the last letters are the letters of the third verse, again in natural order.  This name generally indicates the aspect of kindness.  In Lurianic Kaballah “The name of seventy-two” usually refers to the extension of Y’H’V’H that has the numerical value of 72-Av (ע”ב) rather than this name.[35]

90.  The Divine names reflect G_d’s actions toward the world.  When in Scripture, one name is used and another is then introduced in its stead or added to it, this indicates a change of Divine influence toward the world.  This comes about either through G_d’s initiative or as a response to Man’s deeds.  When, for instance, the name Elokim is used and is then exchanged for Y’H’V’H, it indicates that the Divine influence changed from Judgment to Mercy.

91.  G_d influences the world in accordance with its needs and as a response to Man’s actions.  When Man acts meritoriously, G_d responds with kindness and revelation, and if, G_d forbid, Man acts otherwise, G_d responds in kind.  These different influences result from the needs of the recipients, and in no way indicate a change in the Giver, who is unchanging.[36]

92.  G_d influences the world in a multitude of ways, each of which has its own specific name.  Every word in the Torah is a Divine name, the entire Torah being one great name of G_d.[37]

93.  Because each name represents a specific Divine action or aspect, it is important to have the proper intentions and concentration when uttering them during prayer.  One’s prayers thus become more proper and acceptable before Almighty G_d, as stated in Scripture, “I will uplift him, for he knows my name”.  All this, of course, is in accordance with the righteousness of the individual and the degree of his understanding of these matters.[38]

94.  If a Divine conduct is destined to be revealed only in the world to come, the letters of its name are regarded as being hidden.  However, if a conduct is presently revealed to a degree, the letters of its name are considered to be partially revealed.[39] [40] [41]

95.  Each Sefirah has many titles by which it is called corresponding to the various facets of its conduct.[42]

96.  Sefer Yetzirah categorizes the letters of the Hebrew alphabet into three categories.  The first category is comprised of the letters Aleph (א) Mem (מ) and Shin (ש).  These are called “The three Mothers” and correspond to the first three Sefirot as follows;

Aleph (א) corresponds to air, and Keter (or Daat),

Mem  (מ) corresponds to water, and Chochmah,

Shin   (ש) corresponds to fire, and Binah.[43]

They also represent the horizontal “pipes” connecting the Sefirot.

97.  The second category is comprised of the seven double letters;

They represent the vertical “pipes”.

Beit     (ב)

Gimmel (ג)

Dalet   (ד)

Chaf    (כ)

Peh       (פ)

Raish   (ר)

Tav      (ת)

These are called the double letters since they can be read hard or soft as indicated by the presence or absence of a Dagesh (. ).  Though Raish ר)) is not written with a Dagesh, it is nonetheless pronounced hard or soft, and although Gimmel (ג) and Dalet (ד) may possess a Dagesh, their proper pronunciation has been lost.  These seven double letters represent the seven lower Sefirot, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut, and are therefore pronounced hard and soft corresponding to Chesed (Kindness) and Rachamim (Mercy).[44]

The third category of letters consists of the twelve remaining letters, which represent the diagonal “pipes”:

Hey     (ה)

Vav     (ו)

Zayin   (ז)

Chet    (ח)

Tet       (ט)

Yod     (י)

Lamed (ל)

Nun     (נ)

Samech (ס)

Ayin    (ע)

Tzaddik (צ)

Kof      (ק)

The twenty-two letters represent twenty-two primary creative forces which are expressions of the ten Sefirot.  All subsequent conducts and forces arise through combinations of these.  There are two hundred and thirty one possible two letter combinations.[45]  These are called “The two hundred and thirty-one Gates”.  Two hundred and thirty-one units are in forward order, indicating kindness, and two hundred and thirty-one units are in reverse order, indicating judgment.[46]