CHAPTER 61

All the names of God, may He be exalted, that are to be found in any of the books derive from actions. There is nothing secret in this matter. The only exception is one name: namely, Yod, He, Vav, He. This is the name of God, may He be exalted, that has been originated without any derivation, and for this reason it is called the articulated name. This means that this name gives a clear unequivocal indication of His essence, may He be exalted. On the other hand, all the other great names give their indication in an equivocal way, being derived from terms signifying actions the like of which, as we have made clear,¹ exist as our own actions. Even the name that is uttered instead of Yod, He, Vav, He, is derived from a term signifying lordship: The man, the lord [ʾadoni] of the land, spoke.² The difference between your saying ʾAdoni—with an “I” vocalization of the nun—and your saying [ʾAdonai—with] an A vocalization of the nun—is analogous to the difference between your saying Sarri, which means my chief, and your saying Sarai, the wife of Abram.³ For these words [those having a termination “ai”] are emphatic and of a general character applicable also to other beings. Thus it has been said to an angel: ʾAdonai [my lord], pass not away, I pray thee.⁴

I have explained [78a] this to you especially with regard to ʾAdonai [which is uttered instead of Y.H.V.H.] because it is the most particularized of the commonly known names of [God], may He be exalted; for in the case of all the others, such as the Judge, the Just, the Gracious, the Merciful, and Elohim, it is manifest that they are used in a general way as well as that they are derived. As for the name that, if pronounced, is composed of Yod, He, Vav, and He, no commonly accepted derivation of it is known and none other than He has a part in it. There can be no doubt about the fact that this great name, which as you know is not pronounced except in the Sanctuary by the sanctified Priests of the Lord and only in the benediction of the Priests and by the High Priest upon the day of fasting, is indicative of a notion with reference to which there is no association between God, may He be exalted, and what is other than He. Perhaps it indicates the notion of a necessary existence,5 according to the [Hebrew] language, of which we today know only a very scant portion and also with regard to its pronunciation. Generally speaking, the greatness of this name and the prohibition against pronouncing it are due to its being indicative of the essence of Him, may He be exalted, in such a way that none of the created things is associated with Him in this indication. As the Sages, may their memory be blessed, have said of it: My name that is peculiar to Me.

As for the other names, all of them, because of their being derived, indicate attributes; that is, not an essence alone, but an essence possessing attributes. For this reason they produce in one’s fantasy the conception of multiplicity; I mean to say that they produce in one’s fantasy the thought that the attributes exist, and that there is an essence and a notion superadded to this essence. For the indications of all derivative terms are such that they indicate a notion and a substratum that is not clearly stated and with which the notion in question is connected. However, as it has been demonstrated that God, may He be exalted, is not a substratum with which some notions are connected, it is known that the derived names are to be understood either with reference to the relation of a certain action to Him or with reference to directing the mind toward His perfection. For this reason [78b] Rabbi Ḥaninah would have shrunk from the dictum of Scripture, the Great, the Valiant, and the Terrible, were it not for the two necessary obligations mentioned by him. He would have done so because these names produce in one’s fantasy the thought of essential attributes; I mean the thought that these names refer to perfections existing in Him. And when the names deriving from the actions pertaining to Him, may He be exalted, were multiplied, they produced in the fantasy of some men the thought that He has many attributes, just as there is a multiplicity of actions from which these names derive. Hence Scripture promises that an apprehension that will put an end to this delusion will come to men. Thus it says: In that day shall the Lord be one, and His name one;6 which means that in the same way as He is one, He will be invoked at that time by one name only, by that which is indicative only of the essence and which is not derivative. In the Chapters of Rabbi Eliezer they have said: Before the world was created, there were only the Holy One, blessed be He, and His name.7 Consider now how this dictum states clearly that all the derivative names have come into being after the world has come into being. This is correct, for all these names have been laid down⁸ so as to correspond to the actions existing in the world. However, if you envisage His essence as it is when divested and stripped of all actions, He no longer has a derived name in any respect whatever, but only one original name that indicates His essence. In fact we have no nonderivative name except the one in question, namely, Yod, He, Vav, He, which is the articulated name simply.

Do not think anything other than this and do not let occur to your mind the vain imaginings of the writers of charms⁹ or what names you may hear from them or may find in their stupid books, names that they have invented, which are not indicative of any notion whatsoever, but which they call the names and of which they think that they necessitate holiness and purity and work miracles. All these are stories that it is not seemly for a perfect man to listen to, [79a] much less to believe. None is called the articulated name except the name having four letters that is written but not read in accordance with the sounds written down. For the Sages have stated clearly in Sifre: Thus shall ye bless the children of Israel.10 Thus: [that is], in these words; Thus: [that is], using the articulated name. It is also said there: In the Temple, [the name is pronounced] as it is written, [whereas] in [the rest of] the country the name used to replace it [is pronounced instead]. And in the Talmud it is said:¹¹ Thus means with the articulated name. And if you ask: With the articulated name or with the name used to replace it? this may be learnt from the words: And they shall put My name¹²—that is, My name that is peculiar to Me. Thus it has become clear to you that the articulated name is the name having four letters and that it alone is indicative of the essence without associating any other notion with it. For this reason the Sages have said of it that it is the name that is peculiar to Me. Now I shall make clear to you what has incited men to the beliefs with regard to the names, and I will make clear to you the root of this question, and I will strip it of its covering so that nothing doubtful remains, unless you wish to lead yourself astray with reference to a chapter coming after this.