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ALEISTER CROWLEY LIBER 777

soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphan

ALEISTER CROWLEY THE QABALAH

ibly along the lines of you can prove anything with gematria if you try hard enough) t.s. liber lviii 15 which all convey the meaning of to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the twelve banners of the mighty name and are said by some to rule the twelve signs of the zodiac. these are the twelve banners: hwhy, whhy, hhwy, yhwh, hywh, wyhh, yhhw, hhyw, hyhw, whyh, hwyh, ywhh. there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwul rwbg hta, ateh gibor le-olahm adonai, thou art mighty for ever, o lord! a brief explanation of agla is this: a, the one first; a, the one la

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

easiest path to follow. after all, it is pretty difficult to pray to a "thing, a supreme power, without being able to picture someone in your mind. in judaism there is this problem to an extent (though judaism is a theocentric faith; the supreme power there has a name which may not be uttered and may not be written. yahweh is the vocalized form often used, but it is derived from the four letters yhwh (the "divine tetra-grammaton, signifying "that name too sacred to be pronounced. in christianity there was developed the use of a human male, jesus, to play the part of the "son of god, the christ, thus giving a recognizable form to deity; a form to which the followers could relate. with the addition of mary, the mother figure, the duality was complete. bo it was much more comfortable to pray

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

m their communicator to the pope, with instructions that it was only to be opened and made public in 1960. the pope did open it in 1960, but we are still waiting for all of it to be made public! one thing is for sure: if it had confirmed the basis of the roman catholic religion, it would have hit the airwaves within minutes. so what did it say? i am convinced that the old testament 'god' known as yhwh (yahweh) is also based on an extraterrestrial, or more likely, a series of them. interestingly, while the jewish religion is perceived as a 'one god' faith, the original hebrew texts do not support this. while the english translation refers to a 'god, the hebrew talks of elohim, the plural meaning 'gods. similarly, while we read the word 'lord' in the english, the hebrew refers to adonai, the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

n 1988 her handfasting to john gliedman was the first pagan marriage covered in the new york times society pages. sources: adler, margot. drawing down the moon. new york: viking press, 1979. rev. ed. boston: beacon press, 1986. heretic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them to avoid pronouncing it and to substitute the word adonai for jehovah in their sacred text. the ancients attributed great power to names; to know and pronounce someone s name was to have power over them. obviously one could not, like the pagans, su

er over god. this custom in jewish prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not be profaned. yahweh is their invisible protector and king, and no image of him is made. he is worshiped according to his commandments, with an observance of the ritual instituted through moses. the term yhwh means the revealed absolute deity, the manifest, only, personal, holy creator and redeemer. adoptive masonry masonic societies that adopted women as members. early in the eighteenth century such societies were established in france, and they spread speedily to other countries. one of the first to adopt women was the mopses. the felicitaries existed in 1742. the fendeurs, or woodcutters, were

samuel, the serpent spoken of in the book of genesis, otherwise known as the beast. the universe was incomplete, however, without the creation of man. the heavenly adam (the tenth sephiroth) created the earthly adam, each member of whose body corresponds to a part of the visible universe. the human form is said to be shaped according to the four letters that constitute the jewish tetragrammaton: yhwh. souls preexist in the world of emanations, and are all destined to inhabit human bodies, according to the kabala. like the sephiroth from which it emanates, every soul has ten potencies, consisting of a trinity of triads.spirit, soul, and elemental soul, or neptesh. each soul, before its entrance into the world, consists of male and female united into one being, but when it descends to earth

GLOBAL FREEMASONRY

the kabbalah. they aimed to create a sociopolitical change to bring this about. it is interesting that, besides the kabbalah, at the source of this new culture were the doctrines of ancient egypt. prof. martin writes: initiates of those early humanist associations were devotees of the great force the great architect of the cosmos which they represented under the form of the sacred tetragrammaton, yhwh.[humanists] borrowed other symbols the pyramid and the all seeing eye mainly from egyptian sources.40 it is quite interesting that humanists make use of the concept of "the great architect of the universe" a term still used by masons today. this if humanism revisited as vatican university historian malachi martin has shown, there is a close relationship between the rise of humanism in europe

GOLDEN DAWN RITUALS C C1

fferent in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the four winds, the microcosm. 22. h w z j f y l n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four element

GOLDEN DAWN RITUALS D

n the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the co

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

c, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors, as shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .r

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

e daughter of the prophet muhammad.hands were also used as amulets on gates of islamic buildings. holy books of every culture (koran, torah, bible) are considered to have protective powers. pieces of parchment with scripture quotes, carried in boxes or pouches, are amulets in various religions. amulets with inscriptions are sometimes called charms, a term that also applies to spoken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans in different spellings to help magicians conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous

LIBER 777

soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auph

LIBER LVII

be. and it is thus, like hyha, eheieh, a glyph of existence. it is capable of twelve transpositions, which all convey the meaning of .to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the .twelve banners of the mighty name. and are said by some to rule the twelve signs of the zodiac. these are the twelve banners. hwhy, whhy, hhwy, yhwh, hywh, wyhh, yhhw, hhyw, hyhw, whyh, hwyh, ywhh. there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwol rwbg hta, ateh gibor le-olahm adonai .thou art mighty for ever, o lord. a brief explanation of agla is this: a, the one first; a, the one la

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

n myth. on the other hand, jews do not recognize jesus christ as the messiah, and the christian view of the new testament is not shared by them. nonetheless, jews, muslims, and christians alike are people of the book; that is, all believe in revealed religions. it is probably safe to say that god (gott in german, yeob in greek, deus in latin, dieu in french, dio in italian( in russian, and so on, yhwh, and allah are very similar if not identical concepts. one complication in the jewish interpretation of genesis, however, is the existence of several main branches of judaism: orthodox, conservative, and reform, as well as many other variants such as reconstructionist and ultra- orthodox. another complication is the absence in judaism of a centralized authority in matters of doctrine, leaving

RUBY TABLET OF SET

is known as paganism, and secondly that it is somehow new. the definition i learned as a catholic of "pagan" is "one who worships false gods" for this commentary "paganism" will mean any religion of non-christian, non-hebrew origin prior to 1900. this is from the viewpoint of a society that uses the bible as a frame of reference for religious matters. any religion other than the hebrew worship of yhwh (yahweh- jehovah, or the catholic and anglican worship of god as a trinity of divine being, or the protestant worship of jesus christ, is the worship of false gods, and therefore paganism, neo or not. from the viewpoint of our culture then, we are considered pagans. clearly there will be a revolution in thinking once the setian influence is more widespread. the 1900 cutoff is arbitrary, and i

letters of the early church fathers and the beliefs prior to the council of nicea. in summary the aim was to once and forever squelch any isolated pockets of rebellion. the political gains achieved by the holy roman empire upon the adoption of christianity are still being felt. and one of the chief motivators for political rebellion is religious differences. thus we see in god the father both the yhwh of the hebrews and the various attempts at describing apollo as the god above gods among the greek philosophers. in god the son and the events of his earthly life we find plagiarisms of various cults such as that of mithras. in god the holy ghost is every concept the mystic could desire, sufficiently ambiguous to allow unlimited explanation and devotion. surely the philosophers and gnostics c

established goal of christianity is even more insistent than previous religions on the fact that the soul is to achieve union with god in this life, with the culmination in the hereafter to the extent even of loss of identity. it still spells stasis and loss of self determination. the protestant denominations, even those which reject the doctrine of the trinity and allow only for jehovah (yahweh-yhwh) as the deity, do no better in the end. 2. the mysteries of christianity are basically those termed the sacraments, which are given during special rituals. these allow the recipient to "receive grace" and deepen his relationship with god. they explain not only the ordering of the objective universe, but also the subjective, so that the individual explores them within a framework of tradition

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

veloped over time and geographic regions, they all established one or more gods that the faithful could call upon and worship. the names of these gods differed across religions, although many shared similar characteristics. this is true in the monotheistic faiths that consider abraham as a founder of their religion. these are judaism, christianity, and islam. the jewish name for god is yahweh, or yhwh. another common variation on the name is jehovah. christianity refers to god as the father, the son, and the holy spirit. this refers to the christian trinity, in which god is believed to exist as himself, within jesus christ, the son of god, and as a purely physical representation in the holy spirit. islam refers to god as allah. muslims, the followers of islam, have ninety-nine different va

ters and verses without having to refer to differing page numbers. in the excerpt from genesis, the name god is written g-d. omitting letters from god s name is a common practice in jewish tradition out of a concern that the written name of god could be defaced or erased or that the document could be destroyed. accordingly, jews avoid writing the complete name of god, often writing g-d or yhvh or yhwh rather than yahweh. modern-day rabbis have had to deal with the emergence of the computer and the fact that god s name can be deleted from a computer text. they have determined that this is not an erasure or defacement, because a computer text has no permanence. the days mentioned in the creation account in genesis are generally not regarded as literal twenty-four-hour days. jewish tradition

TYSON DONALD THE POWER OF THE WORD

nediction of the people (num. 6:22-7) and on the day of atonement, when the high priest spoke it ten times before the assembled worshippers (lev. 16:30. because unpointed hebrew is composed entirely of consonants, it was possible to write the name in the books of the torah and yet still conceal its pronunciation. it appears as 717, which is transliterated into the latin characters ihvh (sometimes yhwh or jhwh. but the name could not be written in greek without revealing the way of saying it. josephus was a priest and knew the correct pronunciation of the name, but states in his antiquities (11, 12, 4) that religion forbids him to divulge it. philo calls the name ineffable and says that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy

twain being united, all is reabsorbed into the crown (ibid, pp. 61-2) further 6= 1 (vau) the letter of the son in the ineffable name 317' and this son is the result of the union of the father and mother, which is in turn true numerically, since'=i0 and 7=5, 10+5=15, 1+5=6=1 (ibid, p. 71) a. e. waite tetragrammatthoen s,o -called ineffable or unpronounceable name, is the name of four letters, 773= yhwh= yahweh or yahaweh, the jehovah of our incorrect rendering, which hebrew scholarship has characterized as philologically impossible. it is a nomen ineffabile, that is to say, inexpressible, because the vowels thereto belonging are now unknown, having passed out of memory after the destruction of the temple in the year 70 a.d. there is an explanatory talmudic tradition that the utterance of th

other knowledge possible at the same moment. once binah exists, so does distinction between right and left, black and white, this and that etc. once the monad becomes the dyad, the triad are automatically in existence, which combine in the tetrad, and so the mighty name (ihwh) is "uttered (the ladder of lights [i9681 york beach, me: samuel weiserl, p. 174) the symbolic sonic or alphabetical glyph yhwh is supposed to be so powerful a name that if it were ever pronounced appendix b: commentaries on tetragrammaton properly the world would be destroyed. this is literally and strictly true, because it represents the explosive force of the primary "bang" which accompanied the commencement of our creation. an equivalent "bang" or "utterance" of the name will be heard (though not by us) when our p

nced appendix b: commentaries on tetragrammaton properly the world would be destroyed. this is literally and strictly true, because it represents the explosive force of the primary "bang" which accompanied the commencement of our creation. an equivalent "bang" or "utterance" of the name will be heard (though not by us) when our present planet explodes into cosmic dust at the end of its existence. yhwh will have uttered yhwh, and that will be that (ibid, p. 194) the concept of original creation was that the divine one emerged from ocean calling for light with his first breath (ain soph aur and kether) when his first perception was his own image in the water which he immediately named as yhwh. perhaps it was an exclamation of pure shock which produced the initial explosion of the universe (i

ered the otherwise silent holy of holies which no other mortal might penetrate. doubtless it was fully realized that the tetragram used on such occasions was only a human substitute for the "lost word" which if once recovered would restore mankind to godstatus. possibly the sound of this conclusive word is not unlike an atomic explosion (ibid, p. 196) gershom scholem in a similar fashion the name yhwh denotes just one sefirah (zferet) but also contains within it all the hndamental stages of emanation: the spike at the top of the yod represents the source of all in ayin, the yod itself is ekhmah, the first he is binah, the vav is zlferet or, because of the numerical value of the letter vav, the totality of the six sefirot and the final he is malkhut. since the latter comprises the other sef

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

outwardly into effect. 239 significantly, schelling contends that the doctrine of the unity of the divine essence in duality shows itself as profoundly interwoven with what is innermost, even with the language itself, of the old testament. more specifically, the proof is elicited from the repeated use of the plural name elohim with verbs in the singular, and from the conjunction of the two names, yhwh and elohim. schelling relates this archaic pairing to a distinction between the hidden and manifest dimensions of god, an approach that resonates with kabbalists distinction between ein sof and the sefirot.240 yhwh, whose true pronunciation is unknown, consisting as it does of the pure, so-called silent letters (lauter sogenannten ruhenden buchstaben; literis quiescentibus, is the name of the

pure will without actual conation, whereas elohim is the name of the divine effects, the multifaceted manifestation of that essence, spirit, and will.241 the kabbalistic influence on schelling is even more conspicuous in his observation regarding the interchangeability of the angelic figure the angel of the countenance, mal akh ha-panim (der engel des angesichts) or the angel of the lord, mal akh yhwh (der engel jehovahs)242 and the divine essence.243 focusing exegetically on the theophany of god to moses at/in the burning bush (exod 3:2ff, schelling notes according to the understanding of the narrator, the angel of the countenance is also jehovah, yet both are still distinct. the meaning of the narration is perhaps just that moses was deemed worthy of a vision of that highest vitality, of

on the tetragrammaton wellattested in medieval rabbinic literature: god is the being who was, is, and will be.118 to say that god is all three tenses in tandem is equivalent, therefore, to saying that god is beyond temporal ascription. as hayyim vital, one of the most prominent sixteenth-century kabbalists and a disciple of both cordovero and luria, wrote: the great name, which is the tetragram, yhwh, is called as such to indicate his eternal being and his everlasting existence [hawwayato ha-nishit we-qiyyumo la ad, he was, he is, and he will be [hayah howeh we-yihyeh, prior to the creation, during the time of the subsistence of creation, and after it reverts to what it was. and had the worlds and all that is in them not have been created, it would not have been possible to see the truth

and he will be [hayah howeh we-yihyeh, prior to the creation, during the time of the subsistence of creation, and after it reverts to what it was. and had the worlds and all that is in them not have been created, it would not have been possible to see the truth of the manifestation of his eternal being, blessed be he, in the past, present, and future, and he would not have been called by the name yhwh at all.119 it seems to me plausible to apply to ein sof the description of durga-kali, the mother goddess in sakta hinduism, as the ultimate trans-theistic symbol of timelessness the not-time, on account of which she merits the name adyakala.120 leaving aside the important divergence between the jewish and indian materials with respect to the gender construction of the formless form of ultima

mposed by the nineteenth-century lithuanian kabbalist yishaq isaac haver, that highlights the nexus of temporality and textuality in the theosophic ruminations of the gaon of vilna briefly alluded to above.197 this is the principle of time, which is divided into three stages, past, future, and present, and there are three books by means of which the world was created, which are the three names of yhwh, for each book [sefer] is a name [shem. and this is the secret of the threefold torah. it says, days were formed (ps 139:16, the 88 chapter two secret of created time, the seven days of creation, wherein everything is contained [ha-kol bi-khelal. and they are dependent on the six primordial ones. these are alluded to in the seven words of the verse in the beginning etc (gen 1:1, and from ther

i lev) desire. concerning the former, we can only say that it is inscrutable and thus is associated symbolically with the upper three aspects. by contrast, volition is linked to the lower seven aspects, for it stems from the secret of the union of forty-five and fifty-two that is in each and every soul. forty-five and linear circularity (a)temporal poetics 89 fifty-two connote two permutations of yhwh, ywd he waw he (10+6+4 5+1 6+1+6 5+1) and ywd hh ww hh (10+6+4 5+5 6+6 5+5) two gesticulations of the name that correspondingly symbolize overflowing masculine mercy and constricting feminine judgment. the temporalizing of the supernal will is manifest in the dyad of gender dimorphism,203 but the male and female potencies comprise the lower seven aspects, which correspond to the seven days of

principle (well-entrenched by the time of this text s composition) that the various names of god are correlated with different limbs of the imaginal body, a term i have employed to describe the constellation of sefirot as they are visually configured in the kabbalist s imagination: ehyeh [keter [is set] atop being [al hawayah, and this breath-of-the-heart [hevel de-libba] governs213 the voice of yhwh [tif eret; it is the cause of all causes [illat al kol ha-illot, hidden and concealed, and it is not revealed, and it governs and rules [rakhiv u-shalit] over everything. ehyeh indicates that the cause of causes [illat ha-illot] was, is, and shall be [hayah howeh we-yihyeh, and it is the breath that rises to ein-sof by means of which the cause of all causes governs [hevel de-saliq ad ein sof

keter, uppermost of the ten emanations, is described as atop being, al hawayah. the term hawayah may have a twofold signification in this context: first, as a generic noun that denotes the composite of being as such, that is, the being that comprises all beings, and second, as a proper name assigned to that which can have no proper name, the (in)effable name, shem ha-meforash, the tetragrammaton (yhwh consists of the same letters as hwyh, though in this case, as in numerous others, ascribed to tif eret. this interpretation is confirmed by the continuation whence we learn that keter is the breath-of-the-heart, hevel de-libba, 92 chapter two which governs the voice of the tetragrammaton, qol yhwh, a symbolic reference to tif eret. ehyeh is, moreover, the supernal cause that executes providen

he infinite, designated cause of causes (illat ha-illot) in an effort to distinguish the ontic foundation from keter, which is designated cause of all causes (illat kol ha-illot. the first of the emanations renders visible an aspect of ein sof inasmuch as it conveys the paradoxical compresence of the three tenses comprised in the name; that is, the ineffable name, whether declaimed as ehyeh or as yhwh, alludes symbolically to the fact that, in the infinite, was, is, and will be, hayah howeh we-yihyeh, past, present, and future, are unified the mystery of the threefold unity that is a unified trinity, a mystery apprehended as mystery by the spirit carried on the wings of the upward breath, the breath-of-the-heart, that ascends to and vanishes in the impenetrable infinite.215 the conception

(keli, is the perfect unity beyond time (le-ma alah min ha-zeman, the interminable temporal deportment (hanhagat ha-zeman le-nishiyyut) whence there is a transition to the flow of revealed time (ha-zeman ha-galuy. significantly, the three stages of time, symbolized by the three books through which the world was created according to the opening section of sefer yesirah,233 the three occurrences of yhwh in the priestly blessing (num 6:24 26, and the three parts of the masoretic division of the scriptural canon, derive from the place of unity above time. it follows, therefore, that the 97 fullness of divine temporality consists of the lower seven aspects together with the upper three aspects. in this moment: engendering time and feminine indeterminacy time marks the pulsation of absence comin

t in another. therefore there was a warning to aaron do not come at any time to the linear circularity (a)temporal poetics 99 shrine. through what should he enter? through this [be-zo t, as it has been established, through this aaron shall enter into the shrine. 241 the secret of the correlation of time and prayer a correlation suggested by the evocative scriptural locution wa-ani tefillati lekha yhwh et rason, as for me, may my prayer come to you, o lord, at a favorable moment (ps 69:14)242 the propitious time, et rason, the necessity of which is deduced from the injunction given to aaron, be-zo t yavo aharon el ha-qodesh, through this aaron shall enter into the shrine, offered as a corrective to the lethal misdeed of nadab and abihu, a violation that brought about the interdiction do not

to overcome the sexual temptation of the other side. it is likely, then, that the meaning of their offering a strange fire was that they cohabited with gentile women.250 the point is drawn explicitly in the following passage. r. judah began to expound, and he said: it is the moment to do for the lord, for they have broken your torah (ps 119:126. it is the moment to do for the lord [et la asot la-yhwh. what is [the gist of] this? it has been established that et refers to the assembly of israel, which is called et, as it says, do not come at any moment to the shrine (lev. 16:2. what is the meaning of do not come at any moment [we-al linear circularity (a)temporal poetics 101 yavo be-khol et? it is, as it is said, to guard you from the estranged woman (prov 7:5, and this is [alluded to in th

o guard you from the estranged woman (prov 7:5, and this is [alluded to in the words] they offered a strange fire before the lord (lev 10:1. what is the reason for et? for there is a moment [et] and time [zeman] for everything, to come close, to be illumined, to be united, as is appropriate, as it is said, but as for me, my prayer is to thee, o lord, at a propitious moment [wa-ani tefillati lekha yhwh et rason (ps 69:14).251 as one might expect from a medieval jewish mystical text, the mixing of unholy and holy has dire consequences. in line with the scriptural maxim of justice as measure-for-measure, the sons of aaron were consumed by the holy fire, shekhinah, the medium that executes divine judgment, for, symbolically, having intercourse with an estranged woman is on a par with offering

he ecstatic fervor of the epiphanic moment will recognize that moment s duplicitous nature, holding forth both the possibility that one will succumb to the temptation of et ahra to combine what should be kept separate and the possibility that one will seize the moment of et rason to worship the divine with no admixture of evil. one might say, accordingly, that the moment of ecstasy, et la asot la-yhwh, is a two-edged sword, herev pifiyyot (ps 149:6, not only in the sense that the instant breaks into time in such a manner that it is severed from before and after, as discussed above, but also in the sense that it has the potential to sever one s connection to the path. i am here reminded of the following description of the moment, al-waqt, in the eleventh-century treatise on the basic princi

owing comment by david ben yehudah he-hasid: this is [the import of] your garments should be white in every moment (eccles 9:8, verily in every moment [be-khol et, and this is the secret of do not come at any moment to the shrine (lev 16:2, for all the lights of the supernal crown [keter elyon] illumine this moment [me irim le-hai et, as it says, it is the moment to do for the lord [et la asot la-yhwh (ps 119:126, a moment for every time and a moment for every desire [la-kol zeman we-et le-khol hefes (eccles 3:1. 258 the context for this remark is an exposition of the words he does not remit all punishment, we-naqqeh lo yenaqqeh (exod 34:7, which appear in the biblical 104 chapter two verses whence rabbinic interpreters eisegetically derived the thirteen attributes of divine mercy. buildin

them in divinity (lehabber zeman u-maqom u-leyahadam ba-elohut).260 this association of the feminine and the phallic corona accounts for the essential link between time and memory a rmed repeatedly by kabbalists, the masculine (zakhrut) branded as the locus of memory (zikkaron).261 the generative force is envisioned, moreover, as the twenty-two hebrew letters, which are contained within the name yhwh. these letters, in turn, allude to the ten sefirot, the luminous emanations arrayed in various images in the visionary s imagination, especially the image of an anthropos. philosophically speaking, envisioning the infinite entails the paradox of delineating the limit immeasurable in its delineation, enunciating the word unspoken in its enunciation, recollecting the trace forgotten in its reco

ometimes identified as the yod in the brain that corresponds to the yod inscribed on the circumcised phallus.270 thus far there is nothing exceptional about dov baer s teaching. the innovative element surfaces in his explication of this motif in terms of time and eternity. the aforementioned eschatological teaching is part of a lengthy account of judaism s monotheistic declaration, shema yisra el yhwh elohenu yhwh ehad, hear, o israel, the lord is our god, the lord is one (deut 6:4, and the utterance that immediately follows it, barukh shem kevod malkhuto le olam wa ed, blessed be the name of the glory of his kingdom forever. the former corresponds to the supernal unity and the latter to the lower unity. that the compresence of the three modes of temporal eternality within yhwh what was, w

hut past, present, and future (avar howeh weattid) may be deduced from dov baer s analysis: the root of the becoming of time [shoresh hithawwut ha-zeman] is in the aspect of malkhut, which is specifically the aspect of the feminine [nuqba, and this is the matter [of the rabbinic principle] that women are exempt from time-dependent positive commandments for time is in the feminine,271 but the name yhwh, that is, what was, what is, and what will be as one [hayah howeh we-yihyeh ke-ehad] is above the aspect of past, present [and future] time. for the essence of the light of ein sof, which is entirely above time [asmut or ein sof she-lema alah min ha-zeman legamrei, shines through the aspect of time of the feminine [ya ir bi-vehinat ha-zeman de-nuqba. and, consequently, the aspect of time will

[dawid melekh yisra el hai we-qayyam, 108 chapter two eternally [le olam. and this is specifically in the future to come, as is known, as it is written in daniel, the ancient of days [atiq yomin] was sitting (dan 7:9) and then his kingdom will be an eternal kingdom [malkhuteih malkhut olam (ibid, 27. and this [is the intent of the claim that] barukh shem kevod malkhuto le olam wa ed is above the yhwh of the supernal unity [shema yisra el yhwh elohenu yhwh ehad, for the name yhwh comprises past, present, and future as one, but even so it is not in the aspect of that which is entirely above time; on the contrary, it is the source of time. however, when time is without bound, as described above, that which is entirely above time, the essence of the light of ein sof, illumines it as it was be

[yom she-kullo arokh].273 three levels are distinguished in this passage: the root of the becoming of time in its triadic emplacement past (avar, present (howeh, and future (attid) ontically linked to the aspect of malkhut, the last of the ten sefirot; the compresence of the three temporal modalities what was (hayah, what is (howeh, and what will be (yihyeh) as one unity, which is associated with yhwh, the ineffable name that symbolizes the rest of the sefirotic gradations; and, finally, the light of ein sof that is utterly beyond time. in the infinite, the two parts, past and present, are equal, and there is no before with respect to the past nor after with respect to the future, but the two of them are as one in the nothing, and the antecedent is consequent and the consequent antecedent

ncy that bestows the e ux upon the feminine. thus, for example, dov baer writes: evening and morning is the time of night and day whose root is in ze eir anpin, which is called the source of the coming-to-be of time that is in malkhut [meqor hithawwut ha-zeman she-be-malkhut [he ruled, he rules, and he will rule, as it has been explained in another place with regard to the explanation of the name yhwh, he was, he is [he will be, for it comprises everything that is in the past, present, and future in the aspect of the time of malkhut. 282 110 chapter two this distinction is sometimes framed in terms of the rabbinic notion of seder zemannim, which is set in contrast to zeman proper, the former linked to ze eir anpin and the latter to malkhut.283 the matter is rendered even more complex by th

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