Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 3:15/אבן עזרא על שמות ג׳:ט״ו

אויאמר עוד. שם אחר והיא מטעם הראשון רק האחד על לשון המדבר, וזה לשון יחיד שאינו מדבר ומגזרת יה, ואלה השלשה שמות הם שמות העצם, ועתה אפרש לך מה טעם שם העצם, וטעם אלה האותיות וקצת סוד השם הנכבד, ולמה אינו נקרא ככתבו.

1AND GOD SAID MOREOVER…THE LORD. Another name meaning the same as the first one.¹¹⁴ (the Tetragrammaton read as if written Adonai) and EHYH (I am) have the same basic meaning. They differ only in form. However, one name (EHYH) is in the first person and this name (YHVH) is in the third person.¹¹⁵ (I am) is a first person form. YHVH is a third person form. It comes from the same root as yah (Lord). These three names are proper names.¹¹⁶, and YH. I will now go on to explain the meaning of the proper name of God, the meaning of its letters, part of the secret of God’s glorious name, and why it is not read as written.¹¹⁷. It is prohibited to sound out its true consonants.

באמר אברהם המחבר. הנה נא הואלתי להאריך, כי ליסוד מוסד אני צריך, דע כי שם העצם הוא המושם לאות ולסימן לקוראו ולשומעו מקום עצם הנקרא, ובארבעה דברים יבדל שם העצם משם התואר, האחד כי שם התאר נגזר ממפעל כמו חֲכַם בני (משלי כז יב) "אם חָכַם לבך" (שם כג טו) פועל עבר, "למען תֶּחְכַּם באחריתך" (שם יט כ) פועל עתיד, ולא כן שם העצם, כמו אברהם, לא יגזר ממנו עבר או עתיד, אעפ"י שיש עצם שנגזר מפעל כמו יצחק לא יאמר יצחקתי, ולא איצחק כי שם עצם איננו במקרה, והדבר הב' שתחבר חכם שם התואר ותאמר חכמים, ולא יתכן לומר מאברהם שהוא שם העצם, לא יאמר על רבים אברהמים, ולא מישראל שהוא שם העצם, א"כ הי' שם שני אנשים, לא יאמר ישראלים, רק יאמר ככה כשיתייחס איש אחד אל ישראל שהוא שם המין, והדבר השלישי שם העצם לא יהיה מבואר בה"א הדעת כאשר יבואר שם התואר, כי מן חכם יאמר "החכם" (קהלת ב יד), והנה לא יאמר האברהם היצחק, ואין טענה במלת אמר הקהלת (שם יב ה) כי איננו שם העצם רק שם תואר לחכמה שנקהלת בו, והאדם הוא שם תאר ויש לו סוד, כי הוא שם המין, ומלת המנשה (דבר' ג יג) בעבור היחס, והדבר הרביעי שם העצם לא יסמוך, כאשר יסמך שם התואר כמו חכם לבב (איוב ט ד), לא יאמר יצחק הדור כי העצם עומד בעצמו, והנה ככה מלת אהיה, גם השם הנכבד מד' אותיות כי שניהם שמות העצם, והנה מצאנו ד' צבאות (ישעי' א ט) והוצרכו רבים לומר כי צבאות שם העצם הוא, או הוא אות בצבא שלו, וזה לא יתכן, כי הנה אלהי הצבאות (עמוס ג יג) ולבדו לא תמצאנו כי אם עם אלהים, או עם השם הנכבד ד' אלהים ואל יקשה בעיניך "ד' אלהים צבאות" (תה' נט ו), כי הוא כדרך והנבואה עודד הנביא (דה"ב טו ה), בעבור שהשם שוכן עד עומד לבדו ובו הכל עומד על כן פעם הוא זה השם כמו תאר, על דרך "ויזכור ימי עולם משה עמו" (ישעי' סג יא) והטעם שהוא המעמיד, על כן ד' אלהים דבקים עמו המלאכים הקדושים, וככה ד' צבאות, הם צבאות השמים, ואל תאבה לשמוע אל דברי הגאון האומר שבעבור ישראל נקרא כן והביא ראיה מן "והוצאתי את צבאותי" (למטה ז ד), הלא תראה "וכל צבא השמים עומדים עליו" (מ"א כב יט):

2The words of Abraham the author: Behold, I now begin to elaborate because I need a firm foundation. Note that a proper name serves as a token and as a sign of the one being referred to by those who enunciate it and those who hear it.¹¹⁸ A proper name is distinguished from an adjective¹¹⁹ in four ways. The first is that an adjective is derived from an imperative, such as chakham (be wise)¹²⁰ beneath the chet. in My son, be wise (Prov. 27:11), or a perfect, as in My son, if your heart gets wisdom (chakham)¹²¹ beneath the chet. (Prov. 23:15), or an imperfect, as in That thou mayest be wise (techkam) in thy latter end (Prov. 19:20).¹²² (wise, intelligent) is derived from a verb meaning to become wise. However, this is not the case with a proper noun such as Abraham, as no perfect or imperfect form can be derived from it.¹²³ Now even though there are proper nouns that are derived from verbs, such as the name yitzchak (Isaac),¹²⁴, meaning laughed. we do not say yitzchakti (I was Isaaced) or itzchak (I will be Isaaced).¹²⁵ A proper name is not used as an adjective.¹²⁶ The second difference is that an adjective comes in the plural. For example, chakham (wise) becomes chakhamim (wise). However, we do not have a plural form for the proper name avraham (Abraham). Thus we do not say avrahamim (Abrahams). Neither is there a plural for the proper name yisra’el (Israel). Thus if there are two people named Israel in a place we do not say yisra’elim (Israels). We would only use the term yisra’elim if we wanted to relate each of them to the people of Israel, as the term Israel is the name of a group.¹²⁷) is both the name of a person and the name of a nation. If we want to say that an individual is an Israelite we use the term yisra’eli. If we want to say that two or more people are Israelites we use the term yisra’elim (Israelites). However, if there are two people named Israel in a place, we do not say there are two Israels there (which is proper in English), because the name of individuals does not come in the plural. The third difference is that a definite article is not prefixed to a proper noun as it is to an adjective. From the word chakham (wise) we get he-chakham (the wise man) (Eccles. 2:14).¹²⁸ can be written with the definite article (he-chakham). However, it is incorrect to say ha-avraham (the Abraham) or ha-yitzchak (the Isaac). The word ha-kohelet (Eccles. 12:8)¹²⁹ is a proper name. Nevertheless, it has a definite article attached to it. cannot be used as an argument against the aforementioned because the term kohelet is not a proper name but an adjective describing the wisdom which was accumulated.¹³⁰ is kof, heh, lamed, meaning to gather. Similarly, the word va-ha-adam (Gen. 2:8)¹³¹). is an adjective.¹³² It has a secret meaning to it, as it is the name of a genus.¹³³ The name ha-menasheh (Deut. 3:13)¹³⁴ (Manasseh) is a proper noun. Yet it has the definite article prefixed to it. has a definite article before it because it refers to genealogy.¹³⁵ The fourth difference is that a proper noun has no construct form whereas an adjective does. For example, we find, chakham lev (wise of heart) (Job 9:4). However, it would be incorrect to say yitzchak ha-dor (Isaac of the generation), because a proper name stands by itself.¹³⁶ The same is the case with the name Eheyeh (I am) and also with the glorious name of God, the Tetragrammaton, because both of these names are proper names.¹³⁷ Now, we do find, Adonai tzeva’ot (the Lord of hosts) (Is. 1:9),¹³⁸ is apparently in the construct. and as a result many were forced to conclude that tzeva’ot is a proper name¹³⁹. Hence Adonai tzeva’ot should be rendered, Lord Hosts, not Lord of hosts, for Adonai is not in the construct with tzeva’ot. or that the Lord is outstanding among¹⁴⁰ 16a. His host.¹⁴¹ means: Lord among His hosts. The Talmud thus interpreted Adonai tzeva’ot as Adonai be-tzeva’ot. The Talmud did so because Adonai cannot come in the construct. However, this is incorrect, because Scripture reads, Elohe ha-tzeva’ot (the God of Hosts) (Amos 3:13).¹⁴² has a definite article prefixed to it. Hence it cannot be a personal name. For the same reason, Adonai tzeva’ot cannot be interpreted to mean the Lord is outstanding among His hosts. Tzeva’ot is never encountered by itself. It is always connected either to the word Elohim (God) or to God’s glorious name, Adonai (Elohim).¹⁴³. However, this appears to be a scribal error, for I.E. goes on to say, “Do not be bothered by the phrase Adonai Elohim tzeva’ot.” Why should the latter present any problem to I.E.’s assertion that the name tzeva’ot is only found connected to Adonai or Adonai Elohim when in this case it is connected to Adonai Elohim? Furthermore, I.E. limits the use of the term “the glorious name of God” to Adonai. He does not use it in reference to Adonai Elohim. Hence we should read, “or to God’s glorious name, Adonai,” and omit the word Elohim (Krinsky). Do not be bothered by the phrase Adonai Elohim tzeva’ot (O Lord God of hosts) (Ps. 59:6),¹⁴⁴ is connected to Adonai Elohim (Krinsky) or where tzeva’ot seems to be a personal name, for the verse appears to read, “0 Lord God, Hosts.” as its meaning is similar to ve-ha-nevu’ah oded ha-navi (even the prophecy of Oded the prophet) (II Chron. 15:8).¹⁴⁵. That is, the word nevu’at is implied in the word ve-hanevu’ah. See I.E. on Gen. 2:9. Similarly, in our phrase the word Elohe is implied in the word Elohim. Our phrase is thus to be read: Adonai Elohim Elohe ha-tzeva’ot.

גוהנה אלהים תאר השם, כי הוא על לשון רבים ויחיד כמו "הלוא אלוה גובה שמים" (איוב כב יב) ועוד שיסמוך לומר "אלהים אלהי ישראל" (תה' עב יח), ומלת אֵל תקיף וככה שדי "כקול מים רבים כקול שדי" (יחז' א כד) והיה שדי בצריך (איוב כב כה):

3Now the Lord’s personal name is sometimes used in an adjectival sense because God alone exists forever and the existence of all things is contingent upon Him.¹⁴⁶ God’s proper name is used here in the same way that the name moshe (Moses) is used in Then He remembered the days of old, when He drew (moshe) His people (Is. 63:11).¹⁴⁷ is used as a verb or an adjective. I.E. refers to verbs in the present as adjectives. Similarly, the name Adonai is used as an adjective. The meaning of Adonai when used as an adjective is: the maintainer of existence. Hence in the phrase Adonai Elohim the holy angels are connected to God.¹⁴⁸ means the angels (see I.E. on Gen 1:1). In the phrase Adonai Elohim, Adonai is in the construct with Elohim. Thus the meaning of the phrase is: Lord of the angels. Here Adonai is an “adjective,” as it is in the construct. According to I.E., Adonai tzeva’ot means: the One who maintains the world via the agency of the angels. Similarly, in the phrase Adonai tzeva’ot (Lord of hosts) tzeva’ot refers to the hosts of heaven.¹⁴⁹ Pay no attention to Saadiah Gaon who says that God is called Adonai tzeva’ot because of Israel.¹⁵⁰ refers to Israel. Hence Lord of hosts means Lord of Israel. I.E. disagrees. According to I.E. it means Lord over the angels. Saadiah offers proof¹⁵¹ (hosts) refers to the angels. from and I will…bring forth My hosts (tzivotai), My people the children of Israel, out of the land of Egypt (Ex. 7:4). However, look at I saw the Lord sitting on His throne, and all the host of heaven standing by Him (I Kings 22:19).¹⁵² Now the name Elohim is an adjective, because it comes in both the plural and the singular.¹⁵³ comes both in the singular and the plural it cannot be a proper name. Compare, Is not God (Elo’a) in the height of heaven (Job 22:12).¹⁵⁴ is the singular of Elohim. Furthermore, the word Elohim comes in the construct.¹⁵⁵ cannot be a proper name. Compare, Elohim Elohe yisra’el (God, the God of Israel) (Ps. 72:12).¹⁵⁶ (God of) is the construct form of Elohim. The word El (God) means mighty. The same is true of the term Shaddai (Almighty).¹⁵⁷ and Shaddai are the names of God. They are not proper names. Hence according to I.E. they are classified as adjectives. Compare, Like the noise of great waters, like a mighty voice (Ezek. 1:24); and, and thy treasure shall be mighty (shaddai) (Job 22:25).¹⁵⁸ means mighty.

דודע כי האחד סוד כל המספר ויסודו, ושנים תחלת מספר הזוגות ושלשה תחלת מספר הנפרדים, והנה כל המספרים הם תשעה מדרך אחת והם עשרה מדרך אחרת, ואם תכתוב התשעה בעיגול ותכפול הסוף עם כל המספר תמצא האחדים שמאלים, והעשרות הדומות לאחדים לפאת ימין ובהגיעך אל חמשה שהוא אמצעי אז יתהפכו המספרים להיות העשרות אחדים והאחדים עשרות ומדרך אחרת הם עשר ספירות בלי מה, כי לא תוכל להחל אחד אם לא יהיו עשרה, והנה עשרה הוא דומה לאחד, והוא שם כולל האחדים שהם מאחד ועד עשרה, ושם העשרה כוללם עם היותם מספר ראשון, ותחלת המספרים הדומים לאחדים כי בהגיעך אל עשרים אז הם שני עשרות כנגד שני אחדים, ושלשים כנגד שלשה אחדים, וכן כל עשרות עד תשעים, הם תשע עשרות כנגד תשעה אחדים, ובהגיעך למספר מאה הוא דומה לאחד, ובהגיעך לתשע מאות, גם הם כנגד תשעה אחדים, עד שתגיע לאלף שהם עשר מאות, גם הוא האלף דומה לאחד, עד היותם תשעה אלפים כנגד תשעה אחדים, ובהגיעך לעשרת אלפים אז נשלם החשבון בהיותו רבבה אחת, וככה עד עשר רבבות על הדרך הזה, כי כל ראשי המספרים הם דומים לאחד על כן אמרו חכמי המספר, כי כל המספרים הם חלק מעשרה, או התחדש מכפלו, או ממחברתו אל אחדיו, או מהשנים דרכים נחברים, והנה עשר ספירות כמספר עשר אצבעות, חמש כנגד חמש וככה הגלגלים תשעה, שהם גופות נכבדות עומדות והעשירי שהוא קדש נקרא כן בעבור שכחו בכל כסא הכבוד והוא התקיף וכל הגופות מקיף, והנה יהיו האמצעיים במספר עשרה הם שנים והם חמשה והם ששה, ואלה ארבעתם אַהוי הם הנכבדים, וכל מספר מרובע ששם אחד נוסף על המרובע ככה יש בשרשו וככה בדומה לו, וכן במרובע חמשה חמשה, ובמרובע ששה ששה, אלה הד' מספרים לעולם שומרים עצמם במרובעת וזהו מעלתם על כל המספרים המרובעים ועוד כי כל מספר הוא באחד בכח והוא בכל מספר במעשה, והוא יעשה בפאה אחת מה שיעשה כל מספר בשתי פאות, והנה כח האחד, ובחברך מרובעו אל מרובע כפלו אז יהיו חמשה, וזהו חשבון השוה במרובעים, כי אם תחבר מרובעו אל מרובע כפלו כה יהיה מעוקב חמשה, וכל מספר לפני חמשה יהי' ערך המעוקב אל השנים המרובעים בחשבון בערך החשבון אל חמשה, ולמעלה מחמשה יהיה הדבר בהיפוך, וחשבון ששה הוא חשבון שוה בחלקיו ואין בכל מערכת מספר שוה רק אחד וכאשר תחבר מרובע האחד אל מרובע ראש הנפרדים יהיה המחובר הוא הדומה ואם תשים אלכסון עגול במספרו ותוציא יתר בשלישית יהיה המשולש שהוא שוה השוקים כמספר הקו הסובב, וכמוהו המרובע הארוך בעגול, ולפני זה המספר יהיה ערך המשולש אל הקו כערכו אל עשרה ולמעלה ממנו הפך הדבר:

4Note that the number one is the secret and the foundation of all numbers,¹⁵⁹ (yod, heh, vav, heh) or EHYH (alef, heh, yod, heh). Thus God’s name is written with the letters alef (numerically equal to 1), heh (5), vav (6), and yod (10). and that two is the first of the even numbers and three the first of the odd numbers. Now from one point of view there are only nine numbers.¹⁶⁰ However, from another perspective there are ten numbers.¹⁶¹ If the numbers one to nine are written in a circle¹⁶² and the last number¹⁶³ is multiplied by each of the other numbers,¹⁶⁴ we find that the ones¹⁶⁵ are on the left and the tens, which look like ones, are on the right.¹⁶⁶ Now when we come to the number five which is in the middle, we find the reverse; i.e., the tens become ones and the ones become tens.¹⁶⁷ However, looked upon from another perspective, there are ten numbers¹⁶⁸ without any additions,¹⁶⁹ for one cannot begin to count one without ten.¹⁷⁰ The number ten is thus like the number one.¹⁷¹ It is a general term for all the ones, i.e., the numbers from one through ten.¹⁷² The number ten includes them because they are the first numbers. It is also similar to the ones because it is the first of the numbers,¹⁷³ in the same way that the ones are, because when we reach the number twenty we have two tens paralleling the number two. Similarly, thirty is like three and all the tens till ninety are like the nine ones. When the number one hundred is reached we once again come upon a number which is similar to one. When we reach nine hundred we once again have nine numbers similar to the nine ones.¹⁷⁴ This is so until we reach the number one thousand which consists of ten hundreds. Also, the number one thousand is similar to the number one, and likewise the following numbers correspond to the other nine numbers until nine thousand.¹⁷⁵ When we reach ten thousand the sum is concluded because we now have one myriad. The same applies¹⁷⁶ until we reach ten myriads. The beginning of all the numbers¹⁷⁷ is similar to the number one. Hence mathematicians say that all of the numbers¹⁷⁸ are either fractions of ten¹⁷⁹ or multiples of ten,¹⁸⁰ or the result of adding ten to the ones,¹⁸¹ or a combination of these two.¹⁸² Now the ten numbers are the same as the fingers on the hand,¹⁸³ (1), heh (5), vav (6), and yod (10) which make up the divine name (Weiser). five corresponding to five.¹⁸⁴ (1) through heh (5) correspond to the fingers of one hand and the letters/numbers vav (6) through yod (10) correspond to the fingers of the other hand. Similarly, there are nine spheres which are in a constant glorious state.¹⁸⁵ 38, p. 11). The tenth sphere, which is holy, is so called¹⁸⁶ (holy). because its power is manifest throughout the throne of glory.¹⁸⁷ It is the most powerful sphere and circles all the bodies.¹⁸⁸ There are two middle digits when we count from one to ten, namely, the numbers five and six.¹⁸⁹ and vav. See notes 166 and 167 and the text to which they pertain. Now the numbers alef (1), heh (5), vav (6), and yod (10) are the most glorious numerals.¹⁹⁰ and YHVH. It will be recalled that I.E. has explained that they are the same name. Any squared number that ends in one will always have the number one in its root.¹⁹¹ The same is true with its counterpart.¹⁹² Similarly, the number five will be found in the square of five¹⁹³ and the number six will be found in the square of six.¹⁹⁴ These four numbers always maintain their identity when squared;¹⁹⁵), 5 (heh), 6(vav), and 10 (yod) are not lost when squared as other numbers are. For example, the number 2 is not seen in 4. However, 5 maintains its identity in its square, 25. So too with the numbers 1, 6, and 10. therein lies their superiority over all other numbers that are squared. Additionally, every number is potentially present in the number one.¹⁹⁶ Similarly, the number one is found in all the actual numbers.¹⁹⁷ Furthermore, the number one accomplishes on one side what the other numbers accomplish in two sides.¹⁹⁸ Now behold the power of the number one. If you add its square to the square of its double you get five,¹⁹⁹ a number whose cube equals its squares, for if you add its square²⁰⁰ to the square of its double²⁰¹ it will equal its cube.²⁰² In all the numbers preceding five²⁰³ the relationship of the cube to the sum of the two squared numbers will be the same as the relationship of that number to five.²⁰⁴ The reverse is the case with the numbers above five.²⁰⁵ The number six²⁰⁶ (numerically equivalent to 6) of God’s name. is equal to its parts.²⁰⁷ There is no other number in the order of the integers that equals its parts aside from this number. When²⁰⁸ (numerically equivalent to 10) of God’s name. the square of one is added to the square of the first of the odd numbers²⁰⁹ we get ten.²¹⁰ Now if we bisect a circle with a line that is ten units long²¹¹ and a line is drawn across the circle a third of the way up, a triangle two of whose sides are equal may be drawn.²¹² The number representing the area of this triangle will equal the circumference of the circle.²¹³ Similarly the rectangle²¹⁴ formed in the circle.²¹⁵ Now up to ten²¹⁶ the value of the triangle²¹⁷ to the circumference will be the same as the diameter is to ten.²¹⁸ The reverse will be the case in the numbers above ten.²¹⁹

הוהנה אלה ארבעה המספרים הם היקרים ומספרם שנים ועשרים כמספר כל האותיות ואל תחשוב הכפולים כי הם בעצמם, רק מה שהיה ברוחב השיבו באורך, והטעם על המבטא בלשון שם אחד להם ידמו זה לזה, אבל לא ידמו במכתב ובעל לשון הקדש ראה כי חמש מקומות הם מוצאי האותיות, והנה שם חצים שרשים לעולם וחצים פעם שרשים, ופעם נוספים לטעם בראש המלה או בסופה, והנה זה החצי נכבד מהראשון וראוי שיבחר בכל מוצא האות הקל לבטא בו הרבה, וראוי להיות האות הראשון גם החמישי גם הששי גם העשירי קלים במבטא וכבדים בטעם ויהיו נמצאים עם התנועות עד שיהיו ארבעת אותיות המשך, ויהיו פעם נראים ופעם נעלמים, ופעם נוספים ופעם חסירים ופעם מובלעים בדגשות, ופעם מתחלפים אלה באלה:

5Now these four letters²²⁰, and yod, the letters of the Tetragrammaton. are very precious. They add up to twenty-two,²²¹ = 1, heh =5, vav =6, and yod =10. the number of the letters in the Hebrew alphabet. Do not count the doubled letters twice,²²², and kaf come in two forms, regular and final. If the final forms of the aforementioned letters are counted as separate letters, then the Hebrew alphabet has 27 rather than 22 letters. Hence I.E. notes that the variant forms of these letters are not considered as separate letters. as they are the original letters with their horizontal bases straightened to form a line.²²³ becomes a final nun, the tzadi becomes a final tzadi, the feh becomes a final feh, and the kof becomes a final kof. I.E. speaks of four of the five double letters, since the final mem is a square and thus is not straightened out to form a line. Nevertheless, it is not counted as a separate letter because it is merely a variant of the normal letter. The reason they have one name even though they are written differently is that they have one sound.²²⁴ The master of Hebrew grammar²²⁵ perceived that the letters have five sources.²²⁶ are formed by the throat. The palatals, gimel, yod, kaf, and kof, are formed by the palate. The linguals, dalet, tet, lamed, nun, and tav, are formed by the tongue. The dentals, zayin, samekh, resh, tzadi, shin, and sin, are formed by the teeth. The labials, bet, vav, mem, and peh, are formed by the lips. He classified half of the letters as root letters²²⁷, and kof. only, and half as root, prefix, or suffix letters.²²⁸, and bet (half of the letters of the Hebrew alphabet) can either be a root letter or a prefix or suffix. Now the second group of letters²²⁹ is more important than the first group.²³⁰ It is proper that a letter that is said often be one that is easy to pronounce.²³¹ It is also fitting that the alef, heh, vav, and yod be easy to pronounce and have important meanings.²³² These four letters are found in the vowels²³³ or tzere is enunciated, the yod is sounded; when the kamatz is enunciated, the alef and heh are sounded; when the cholam and shuruk are sounded, the vav is enunciated. and are implied letters.²³⁴ These letters serve at times as consonants, at times as silent letters,²³⁵, and vav are not sounded, i.e., the alef in bereshit, the vav in rishon, the heh in parah, and the yod in beni. and at times as paragogic letters.²³⁶ in shosayikh (Jer. 30:16), the heh in redah (Gen. 45:10) (the usual form is red), the vav in ma’ayeno (Ps. 79:2) (the usual form is ma’ayan), the yod in shokhni (Deut. 33:16) (the usual form is shokhen). At times they drop out.²³⁷ is missing in the word banu (I Sam. 25:8), the vav in hokhachta (Gen. 24:14), the yod in yered (Gen. 42:38), and the heh in shema’an (Gen. 4:23) (the usual form is shemanah). At other times they are swallowed by a dagesh.²³⁸ compensates for them. For example, the alef is missing in yesham (Jer. 49:20), the yod in matti (Gen. 19:19), the yod in leviyyim (Ex. 21:29) and the heh in yishmerennu (Ex. 21:29) (yishmerennu is a variation of yishmerenhu). In all of these instances the missing letter is compensated for by placing a dagesh in the following letter. Finally, at other times they interchange with each other.²³⁹ interchanges with the heh in ata (Is. 21:12), the heh with the alef in refah (Ps. 5:4), the vav with the heh in mippo (Ezek. 40:10), the vav with the alef in yokhlu (Ezek. 42:5), and the yod with the alef in nibbeta (Jer. 26:4).

ווהנה אותיות הגרון הם ארבעה ותחלתם עי"ן ואחר חי"ת, ואל תזכור האות כאשר תבטא בתוספות אותיות הנזכרות עם האות, כי אינם מאותיות הגרון, רק האות לבדה כשתשים תחתיה פתח, ולאלה שניהם עי"ן חי"ת כבדים מאוד, ומי שלא נהג בנערותו לבטא בהם לא יכון לדבר בם כמו העכו"ם, על כן נבחרו האל"ף והה"א, גם בחר מאותיות החיך גיכ"ק שהוא אחר הגרון הקלים והם י' כ', על כן היו ג' ק' מהשרשים:

6Now there are four gutturals. They start with the ayin, which is followed by the chet.²⁴⁰ is the hardest guttural to pronounce. Hence it is the first guttural. Next comes the chet, the second hardest guttural to pronounce (Weiser). Then comes the heh, followed by the alef. Do not consider all the letters that make up the name of a guttural in your definition of a guttural, as the additional letters are not made by the throat.²⁴¹ is spelled ayin, yod, nun. Only the ayin is a guttural. The yod and nun are not. We find this to be the case with all of the gutturals. It is best to refer to them as sounded with a pattach.²⁴² and alef as the ah sounds, to the chet as the cha sound, and to the heh as the ha sound. In this way the guttural sound is fully enunciated. Now the ayin and chet are very hard to sound. A person who is not accustomed to pronouncing them in his youth will not be able to sound them properly. Thus the gentiles cannot sound them.²⁴³ or chet, as there is no equivalent sound in the Latin alphabet. Hence only the alef and heh were chosen from among the gutturals to serve as ministering letters.²⁴⁴, ministering letters. Ministering letters were also chosen from among the palatals, i.e., gimel, yod, kaf, kof, as the palate is next to the throat. The yod and kaf were chosen from the palatals to serve as ministering letters because they are the easiest palatals to pronounce. The gimel and kof are therefore only used as root letters.

זואותיות הלשון דטלנ"ת שם השנים שרשים והם ד' ט' והאחרים בחר, ואותיות השיניים זסשרץ כולם כבדים, והקל שבהם השי"ן על כן בחרו והניח האחרים, על כן הוצרך לקחת מאותיות השפה שהם בומ"ף שלשה, והניח האחד שהוא הפ':

7The letters dalet, tet, lamed, nun, and tav are linguals. Two letters, the dalet and the tet, were chosen from the linguals to serve only as root letters. The others serve both as root letters and as ministering letters. The letters zayin, samekh, shin, resh, and tzadi are dentals. They are all hard to pronounce.²⁴⁵, they serve only as root letters. The shin is the easiest of the dentals to sound. Hence it was chosen as a ministering letter while the others were left to serve only as root letters. Therefore three letters were chosen from among the labials, namely, the bet, vav, mem, and peh, to serve as ministering letters.²⁴⁶ The peh was left to serve only as a root letter.

חוראוי להיות תחלת האותיות מהגרון, כי הוא המוצא הראשון במתכונת האדם מלמטה למעלה והאל"ף לפני הה"א, כי הוא הקל מאותיות הגרון, על כן הושם ראש לכל האותיות כנגד האחד, וראוי להיות הה"א האות החמשה, כנגד חמשה במספר שהוא נכבד, ואלה השנים אותיות הם קלים במבטא יותר מכל האותיות, בעבור ששם אות הראשון מהגרון, שם אחריו אות מסוף החמשה מקומות שהוא השפה, על כן היה בי"ת אחר אלף גם וי"ו אחר ה"א, ופ"א אחר עי"ן, והנה היה לו צורך לשום עוד שנים אותיות עד שיגיע אל הה"א, ושם האחד מהחיך והוא גימ"ל, והשני מהלשון והוא דל"ת, על כן הוצרך לשום זי"ן שהוא מהשיניים אחר וי"ו, והנה יש לו צורך לשום אות רביעי שהוא כנגד מספר העשרה עשירי לאותיות, וכבר לקח מהגרון השנים הנכבדים והמבוארים, ומהשפה הקל הנכבד שהוא הוי"ו ואין במוצאם הנשרשים קל מאותיות החיך, והנבחרים היו היו"ד, גם הכ"ף, והיו"ד יותר קל:

8It is only right that the alphabet begin with a guttural, because the throat is the first organ in the framework of the human body to produce a sound.²⁴⁷ It does so from bottom to top.²⁴⁸ The alef comes before the heh because it is the easiest guttural to pronounce. Hence the alef heads all the other letters of the alphabet and is equivalent to the number one. It is fitting that the heh be the fifth number equivalent to the glorious number five.²⁴⁹, the second most easily pronounced guttural, was chosen to represent the fifth letter of the alphabet, which serves as the number 5. This is so, as I.E. has previously explained, because the number 5 is a glorious number. A guttural was chosen to represent this number because the guttural was made by the “first” organ in the body. These two letters are the easiest to enunciate. Now since the first letter of the alphabet is a guttural the second letter in the alphabet was chosen from among the five labials, which are produced by the last of the body’s five organs of speech.²⁵⁰ Hence the bet follows the alef, the vav also follows the heh, and the peh the ayin.²⁵¹) follows the first guttural of the alphabet (the alef), a labial (a vav) follows the guttural heh and a labial (a peh) follows the guttural ayin. Now it was necessary to put in two letters between the bet and the heh. A palatal, the gimel, was chosen as the third letter and a lingual, the dalet, as the fourth letter.²⁵² Hence a dental, namely, the zayin, follows the vav. The Hebrew grammarian now had to use the fourth of the implied letters²⁵³. The implied letters are alef, heh, vav, and yod. for the tenth letter, which is equivalent to the number ten. He had already used the gutturals alef and heh whose great importance has previously been explained as the first and the fifth letters. He had similarly used the vav, which happens to be a very important and easily sounded labial. Now there are no root letters more easily pronounceable than the palatals. He chose from the palatals the yod and the kaf to serve as ministering letters. The more easily pronounceable of the two is the yod.²⁵⁴ rather than the kaf was chosen as the tenth letter.

טוהנה ארבעה אותיות ראוים להיות אותיות המשך, ובעבור כי האל"ף כמו האחד, על כן נמצא נעלם עם כל תנועה, והנה עם חולם ראש, ועם קמ"ץ גדול רָאשִׁים, ועם חיר"ק ראשון, ועם קמ"ץ קטן רֵאשִׁית, ועם שורק מסעף פֻארָה (ישעי' י, לג) ועם פתח גדול לְחַטַּאת ולנדה (זכרי' יג א), ועם פתח קטן עושה פֶלֶא (למטה טו יא), בעבור היותו ראש שמוהו סימן המדבר זכר גם נקבה, ובעבור שלא ימצא נראה באחרונה, על כן איננו סימן רק פעם יתחלף בה"א קראן לי מרא (רות א כ) גבהא קומתו (יחז' לא ה) וימצא נוסף בסוף כמו "ואתיקיהא" (שם מא טו) ההלכוא אתו (יהושע י כד) גם נראה בראשונה, והוא נוסף אתמול (ש"ב ה ב) אזרועך (איוב לא כב) ובאמצע והאזניחו נהרות (ישעי' יט ו), ויכתב בסוף ולא יבוטא בו כמו חטא (דבר' כג כב), ופעם יהיה חסר כמו "על כס יה" (למטה יז טז), ויתחלף בה"א האמון (ירמי' נב טו) ההמון (ש"ב יח כט) גם ביו"ד תתימרו (ישעי' סא ו) יתאמרו (תה' צד ד), גם בוי"ו במבטא, ולעמשה תמרו (ש"ב יט יד):

9Four letters are fit to be implied letters.²⁵⁵, and yod. The alef is silent in all vowels²⁵⁶ is present as a silent letter in each one of the vowels. because it is equivalent to the number one. We find the alef with the cholam in the word rosh (head);²⁵⁷. with the kamatz in roshim (heads);²⁵⁸. with the chirik in the word rishon (first); with the tzere in reshit (beginning of);²⁵⁹. with the shuruk in pura (boughs)²⁶⁰. in Shall lop the boughs (Is. 10:33); with the pattach in chattat (purification)²⁶¹. in For purification and for sprinkling (Zech. 13:1); and with the segol in pele (wonders)²⁶². in doing wonders (Ex. 16:11). It serves as a first person imperfect prefix in the masculine and in the feminine because it is the first letter of the alphabet. Since the alef is never sounded when it comes at the end of a word, it does not serve as the sign of the feminine.²⁶³ serves this purpose. However, it occasionally takes the place of the heh, as in marah (bitter)²⁶⁴. The usual spelling is mem, resh, heh. in call me Marah (Ruth 1:20) and in gaveha (was exalted)²⁶⁵. The usual spelling would be gimel, bet, heh, heh. in its stature was exalted (Ezek. 31:5). The alef is also found employed as a superfluous letter at the end of a word, as in ve-attikeiha²⁶⁶ is an alef. The latter alef is superfluous. (and the galleries thereof) (Ezek. 41:15) and he-halekhu²⁶⁷ is an alef. The latter alef is superfluous. (that went) in that went with him (Joshua 10:24). It is also found as a sounded superfluous letter at the beginning of a word, as in etmol²⁶⁸ in etmol is superfluous. The basic word is temol. Compare, Ex. 5:8; I Sam. 15:20; 20:27. (yesterday) (II Sam. 5:2) and ve-ezro’i²⁶⁹. Hence the alef is superfluous. The text of I.E. reads, ezro’akha. However, the correct reading is ezro’i, as the word ezro’akha is not found in Scripture. (and my arm) (Job 31:22). It is similarly used in the middle of a word, as in ve-he’eznihu (shall become foul) in And the rivers shall become foul (Is. 19:6). The alef is also found unsounded at the end of a word, as in the word chet (sin)²⁷⁰. (Deut. 23:22). At times the silent alef is dropped, as in the word kes (throne)²⁷¹. The usual spelling is kaf, samekh, alef. in the throne of the Lord (Ex. 17:14). At times it interchanges with a heh or a yod, as in ha-amon²⁷² in place of a heh. The usual spelling is hamon. (the multitude) (Jer. 52:15), which is a variation of he-hamon (II Sam. 18:29); or tityammeru²⁷³ in place of an alef, for the root of the word is alef, mem, resh. (shall ye revel) (Is. 61:6), which is a variation of yitammeru (Ps. 94:4). It is also found sounded with a vav, as in tomeru (say ye)²⁷⁴. Actually there is no vav in tomeru in II Sam. 19:22. Either I.E.’s edition of the Bible had a vav, or I.E. quoted from memory and erred, or I.E. considered the cholam equivalent to a vav. in And say ye to Amasa (II Sam. 19:14).

יוהנה השלשה אותיות הם ראוים שיהיו לסימן בראש ובסוף, והנה האות שהוא היו"ד שהוא דומה לאחד שמוהו בסוף סימן המדבר זכר גם נקבה, בפעלים שׁמרתי (תה' יז ד) אמרתי (שמות כג יג), ובשמות כמו שׁמי (שם שם טו) ושמוהו בראש סימן יחיד זכר, הוא דומה לנמצא כמו שמספר עשרה דומה לאחד ושמוהו בסוף הפך זה סימן לנכח הנקבה דְעִי רְאִי (ש"א כה יז) למען תִּזְכְּרִי (יחז' טז סג), ובעבור כי במספר דומה לאחד, היה ליחס, ובעבור היות העשרה כולל כל חשבון, על כן היו"ד באחרונה כולל סימן רבים בסמוכים יְדֵי נשים (איכה ד י), ובסמוך אל המדבר יָדַי נטו שמים (ישעי' מה יב) והיו"ד ימצא נעלם עם חירק רַגְלִי (תה' כו יב), ועם קמץ קטן רגלי חסידיו ישמור (ש"א ב ט), ועם קמץ גדול יָדָיו רַגְלָיו. והיו"ד תחת ה"א הנה יד ד' הוֹיָה (למטה ט ג), ואתה הוה להם למלך (נחמי' ו ו) ותחת ה"א יֶחֱסָיון (תה' לו ה) חסה, ותחת אל"ף "כל פקודי כל ישרתי" (שם קיט קכח), וימצא נוסף יצהר (במד' יה יב), היושבי (תה' קכג א) רבתי (איכה א א), והה"א שמוהו סימן היש הדבר כי כן טעם "הא לכם זרע" (ברא' כג), פעם לתמה הבמחנים (במד' יג יט) הנהיה (דבר' ד לב), ופעמים לדעת המבואר האיש, העבד העברי (ברא' לט יז) האנשים (שם יט ה) ובאחרונה סימן לנקבה לשון עבר גם כן בשמות כי הזכר הניחו בלא סימן אמרו, אמרה קהלת (קהלת יב ח), גם היתה סימן נקבה, בפועלים בעתידים, אשמרנה, ישמרנה, נשמרנה, תשמרנה, ישמרוה, שמרנוה, שמרוה, וסימן בשמות נערה בתולה (דבר' כב כח, והה"א נוסף בבנין הכבד גם בבנין התפעל, גם היא מובלעת מזה בידך (למטה ד ב) כמו יו"ד "בטרם אצרךָ" (ירמי' א ה) ואל"ף "וָאַבֶּדְךָ כרוב הסוכך" (יחז' כח טז), ונוספת באחרונה אשמעה (תה' פה ט), ובשמות כמו לילה (ישעי' כא יב), והוא נעלם עם קמץ עָשָׂה, ועם קטן בונֵה ירושלים (תה' קמז ב) ועם פתח קטן אשר אני בונֶה (דה"ב ב ד), ועם חולם "כי פְרָעֹה, אהרן" (למטה לב כה), גם שְׁלֹמֹה (מ"א א יז), ועם שורק "לא יִקְרְחֻה קרחה" (ויקר' כא ה):

10Now these three letters²⁷⁵, and yod, the letters that the alef interchanges with. are fit to serve as prefixes and suffixes. The letter yod, which is similar to the number one (the alef),²⁷⁶ (numerically equivalent to 10) is the first of the letters which serve as tens (kaf=20, lamed=30, mem=40, etc.). serves as a first person suffix both in the masculine and in the feminine. In the verbal forms we find shamarti (I have kept) (Ps. 17:4) and amarti (I have said) (Ex. 23:13); among the nouns we find shemi (my name) (Ex. 23:21). The yod is also employed as a third person masculine imperfect prefix, as the number ten is like the number one.²⁷⁷, which is numerically equivalent to one, serves as a first person imperfect prefix. The letter yod, which is similar to the number one, i.e., the alef, serves as a third person prefix. In the feminine it is oppositely positioned and serves as a suffix,²⁷⁸ as in de’i (know), re’i (see) (I Sam. 28:17), and tizkeri (thou mayest remember) in that thou mayest remember (Ezek. 16:63). This yod also shows relationship²⁷⁹ at the end of a word sometimes indicates relationship, e.g., yisra’eli, an Israelite; shimoni, a Simeonite. because as a numeral it is similar to the number one.²⁸⁰ The yod is a sign of the plural construct connected to the third person, as in yede (hands of) in The hands of women full of compassion (Lam. 4:10) and yadai (my hands) in even My hands have stretched out the heavens (Is. 45:12) because the number ten²⁸¹ is numerically equivalent to 10. includes all numbers in it.²⁸² The yod is encountered as a silent letter when it follows a chirik, as in ragli (my foot) (Ps. 26:10); a tzere, as in ragle (the feet of) in He will keep the feet of his holy ones (I Sam. 2:9); or a kamatz, as in yadav (his hands) and raglav (his feet). The yod is found in place of a heh²⁸³ (it is also found in place of a vav),²⁸⁴ is found in place of a heh” be emended to “the yod is found in place of a vav.” If the emendation is accepted then we do not have to add what is in parentheses. as in hoyah (is) (Ex. 9:3), which is a variation of the word hovah (wouldest be) in and thou wouldest be their king (Nehemiah 6:6).²⁸⁵ is hovah. In hoyah a yod has been substituted for a vav. The yod takes the place of a heh in the word yechesayun (take refuge) (Ps. 36:8), which comes from the root chet, samekh, heh.²⁸⁶ of the root is missing in yechesayun. A yod takes its place. It takes the place of an alef in yisharti (to be right)²⁸⁷ (spelled with a yod) is a variant of the word isharti (spelled with an alef). in all precepts…all things to be right (Ps. 119:128). The yod is found as a superfluous letter in the words yitzhar (oil)²⁸⁸ is tzadi, heh, resh. The yod serves no purpose, and is therefore superfluous. (Num. 18:12), ha-yoshevi²⁸⁹. (that art enthroned) (Ps. 123:1), and rabbati²⁹⁰. (great) (Lam. 1:1). The heh is also used to indicate the presence of a thing,²⁹¹ for this is its meaning in he lakehem zera (Lo, here is seed for you) (Gen. 47:23). The heh is also sometimes used to introduce a question,²⁹², the heh interrogative. as in ha-bemachanim (whether in camps) (Num. 13:19), and ha-niheyeh (whether there hath been) (Deut. 4:32); or as the sign of the definite article,²⁹³, the heh which indicates the definite article. as in ha-eved ha-ivri (the Hebrew servant) (Gen. 39:17) and ha-anashim (the men) (Gen. 19:5). The heh suffixed to a verb indicates a third person feminine perfect. It is similarly used with nouns.²⁹⁴ is feminine. The masculine form, on the other hand, was left without a sign.²⁹⁵ is the sign of the feminine. The masculine form has no sign. Compare the word amar²⁹⁶. This is obviously a scribal error, for I.E. wants to contrast the third person perfect in the masculine and feminine. Ameru is a third person plural. See Krinsky. and the word amerah in saith Koheleth (Eccles. 7:27).²⁹⁷ is a feminine form, hence the word amerah, a third person feminine. The heh is also used as a sign of the feminine when the imperfect is combined with the pronoun, as in eshmerenah (I will watch her), yishmerennah (he will watch her),²⁹⁸ (he will choose her). nishmerennah (we will watch her), tishmerennah (you will watch her), yishmeruha (they will watch her), shemarnuha (we watched her), and shimruha (watch her). The heh serves as the sign of the feminine noun, compare, na’arah be-tulah (a damsel that is a virgin) (Deut. 22:28). The heh is appended to the hifil²⁹⁹ is added to the root in the hifil. and also to the hitpa’el³⁰⁰ is also added to the root in the hitpa’el. conjugations. The heh is also at times dropped, as in the word mazzeh³⁰¹ is made up of mah and zeh. In mazzeh a heh is dropped since the word is spelled mazzeh, not mahzeh. It should be noted that mazzeh is the ketiv. The kere is mah zeh. (what is that) in What is that in thy hand (Ex. 4:2). It is similar to the yod of etzarekha³⁰² is yod, tzadi, resh. The yod is dropped in etzarekaha. (I formed thee) in Before I formed thee (Jer. 1:4), and it is like the alef of va-abbedkha³⁰³ is alef, bet, dalet. The root alef is dropped in abbedkha, as the alef in abbedkha is a first person prefix. (and I have destroyed thee) in and I have destroyed thee, O covering cherub (Ezek. 28:16). It is also superfluously appended to the end of a verb, as in eshme’ah (I will hear),³⁰⁴. or a noun as in laylah (night).³⁰⁵. See I.E. on Gen. 1:5. It is silent when following the kamatz, tzere, segol, cholam, or shuruk. Compare the words asah (made)³⁰⁶. and boneh (doth build)³⁰⁷. in the Lord doth build up Jerusalem (Ps. 147:2); boneh (build)³⁰⁸. in And the house which I build (II Chron. 2:4); pera’oh (let them loose)³⁰⁹. in for Aaron had let them loose (Ex. 32:25), also shelomoh (Solomon)³¹⁰. and yikrechu³¹¹ but I.E. refers to it as a shuruk. (they shall not make baldness) (Lev. 21:5).

יאובעבור היות הוי"ו מוצאו מהתחברות השפתים על כן שמוהו בראשונה לדבק זה עם זה אברהם ויצחק, (ברא' מח טז) מי פעל ועשה (ישעי' מא ד) ובאחרונה לשון רבים זכרים גם נקבות בפעל עבר, וסימן בעתידים לזכרים ופעמים גם לנקבות, אם תמצאו (שיר ה ח) אם תעירו (שם ב ז), והוי"ו ימצא נעלם עם שורק ועם חולם ובעבור היות הה"א נוסף בסוף סימן הנקבה הוצרכו להיות הוי"ו סימן לזכר שְמָרוֹ גם בשמות יָדוֹ, גם בעתידים "אויב יִרְדְפוֹ" (הושע ח ג) ובתוס' ה"א או נו"ן בדגש או שורק ישׁמרהו (תה' מא ג) "יִשְמְרֶנּו בעליו" (למטה כא לו) וסימן לשון רבים מדברים בפעל עבר ובעתידים:

11The vav is used as a connective and is in such instances placed in front of the word because the vav sound is made by connecting the lips. The vav is used as a connective in the phrases avraham ve-yitzchak (Abraham and Isaac) (Gen. 48:16) and in mi fa’al ve-asah (who hath wrought and done it) (Is. 41:4). The vav is also employed as a masculine and feminine plural perfect suffix. It is also used as a masculine imperfect suffix. It is similarly employed at times as a feminine imperfect suffix, as in im timtze’u (if ye find) (Cant. 5:8) and im ta’iru (that ye awaken not (Cant., 7:2).³¹² and ta’iru are masculine plural imperfects. However, they are used as feminines. The vav is found as a silent letter when employed with the shuruk and cholam vowels. It is used as a masculine pronominal suffix with words in the perfect, as in shemaro (he watched him); with a noun, as in yado (his hand), and with a verb in the imperfect, as in yirdefo (will pursue him). It is vocalized with a shuruk following a heh, or a nun with a dagesh, as in yishmerehu (preserve him) (Ps. 41:3) or yishmerennu be’alav (its owner hath…kept it in) (Ex. 21:36), because the heh is used as a feminine suffix.³¹³ is a feminine suffix and the vav a masculine suffix. The vav is also used as a sign of the plural in verbs in the perfect and imperfect.³¹⁴ (they wrote); yichtevu (they will write).

יבוהנה הראיתי כי אלו הארבע אותיות הם אותיות המשך, על כן היו השמות נכבדים שהם שמות העצם מאלה האותיות, והנה השם הראשון איננו במקרא רק במקום הזה, וידענו כי משה לא דבר לפרעה דברי השם רק ככתבו, ולא היה מזכירו בכנוי כי הוא היה קדוש, על כן הוצרכו הקדמונים לכנותו, ופירוש וזה זכרי, כמו זה שמי כי הטעם כפול, והעד שאנחנו קוראין אותו אלהים בהתחברו עם א' ד' שהטעם שהוא אדון, ובאה המלה על דרך לשון רבים דרך כבוד כמו אלהים, על כן האומר לשם כמו לאדם אַדֹנִי שאל (ברא' מד יט) טועה הוא.

12I have shown that these four letters³¹⁵, and yod. are implied letters. Therefore the proper names³¹⁶ and YHVH. that are constructed from these four glorious letters are glorious names. Now the first of these divine names³¹⁷. This term for God is found only in our verse. is only found here. It is not encountered elsewhere in Scripture. We know that when Moses spoke to Pharaoh he enunciated God’s name as written. He did not employ any substitute.³¹⁸ when he referred to God. He did not refer to Him as Adonai. Moses acted thus because he was holy. However,³¹⁹ the ancients³²⁰ were forced to use a substitute name when referring to God.³²¹ for YHVH. The meaning of and this is My memorial is the same as this is My name,³²² means My name. I.E. takes issue with the Talmudic statement that the term My name refers to the way God’s name is written (YHVH) and My memorial to the way that God’s name is sounded (Adonai). Cf. Kiddushin 71a: “This is My name forever (le’olam); it is written le’alem (to be concealed; i.e., God’s name is not ordinarily to be sounded)…R. Abina raised the following contradiction: It is written, This is My name to be concealed (le’alem). Then it is written, This is my memorial (which indicates that God’s name is to be enunciated). The Holy One, blessed be He, said: Not as My name is written shall it be pronounced. It is written Yod Heh (Vav Heh), but is pronounced Alef Dalet (Nun Yod-Adonai).” I.E. believes that the latter is aggadic and is not the literal meaning of the text. as our text employs two words with one meaning. Our reading of the divine name as Elohim whenever it is connected to Adonai,³²³ we read it as Adonai Elohim. Cf. Deut. 3:34; Hab. 3:19. If the original reading of YHVH was Adonai we would read Adonai YHVH as Adonai Adonai. the meaning of which is, He³²⁴. is Lord,³²⁵ was chosen as a substitute for YHVH. This substitution indicates that YHVH is Lord. is proof of the above.³²⁶ is not the original pronunciation of YHVH. This word comes in the plural³²⁷ is a plural. It literally means my Lords. out of deference to God³²⁸ in the same way that Elohim does.³²⁹ is a plural. For a full treatment of the use of a plural in reference to God, see I.E. on Gen. 1:1. Hence if someone addresses the Lord in the same way that he addresses a person and says Adoni (my Lord),³³⁰ (my lord) he errs, as he is addressing God the same way that he addresses a human master. as in adoni sha’al (My lord asked) (Gen. 44:19), he errs.

יגועתה אזכיר הטעם, דע כי שלשה עולמים הם, האחד הוא השפל, והוא על מעלות רבות, רק שלש כוללם והאחד המתכות והם שבעה כנגד שבעה המשרתים, ולמעלה מהם הצמחים, והם על מעלות רבות, ומעלה מהם החיים ומעלותם רבות, והאדם לבדו הוא במעלה העליונה בעולם השפל, והשנוי יקרנו כעצמו בגופו, גם בנפשו כנגד מחשבתו גם בעניניו וכל עסקיו, וחכמי לב דמו המינים שהם הכללים שהם שמורין, כי הפרטים אובדים, דמו אותם המינים הכללים העומדים לצל עץ על מים רצים תמיד:

13I will now explain the meaning.³³¹ Know that there are three worlds.³³², p. 190. One of them, the lower world,³³³ consists of objects that are on various levels of importance.³³⁴. The word can mean levels, steps or virtues. However, they can be classified in three groups.³³⁵ (dead matter), tzome’ach (plants), and chai (living beings). I.E. follows this classification. The first is the metals, which number seven³³⁶ and correspond to the seven stars.³³⁷ At a higher level come the plants, which have many levels of value. Above them come living things, which have many levels of importance. Man alone is on the highest level in this lower world.³³⁸ Change befalls him in his body. Also his soul changes with his thoughts.³³⁹ Similarly, change befalls his occupation and his affairs.³⁴⁰ The wise men have compared the genera which is the group that endures although the individuals which make it up perish.³⁴¹ The wise men have compared the intransient species to the shadow of a tree upon the ever-running water.³⁴² 38 reads, “The wise men have compared the genera which are the group that endures [to a shadow] of a tree over running water.” This appears to be the original reading. Our text arose from the incorporation into it of various glosses that were written to explain I.E.’s somewhat vague sentence. His point is that the wise men compared the relationship of the eternal species, with regard to the transient individual, to the shadow that a tree casts upon moving water. The branch which casts the shadow remains, but the shadow keeps on changing because of the movement of the water.

ידוהעולם האמצעי על מעלות רבות, והנה החמשה הכוכבים המשרתים מעלתם גדולים כי הם עומדים בעצמם לא יכלו ולא יחסרו, ולא תשתנה תנועתם ולא תוסיף ולא תגרע, ולא יעלו ולא ירדו רק כפי המערכת יש להם שינוים רבים, כי פעם הוא הכוכב בקו המזלות, ופעם שמאלי ופעם ימיני רב או מעט, ופעם עולה בגלגלו הקטן גם בגלגלו הגדול שהנה מוצקו רחוק ממוצק הארץ, ופעם עולה גלגלו או יורד, ירוץ ופעם תמהמה, ופעם יעמוד, ופעם ישוב אחורנית, וכל זה כנגד ארץ, ופעם יראה ופעם יסתר, ופעם במזרח, ופעם במערב וערכו אל חבורו וגם אל צבא השמים מלמעלה, גם אל הלבנה מלמטה לעולם משתנה עד אין חקר, כי פעם מתחבר לאחד השבעה המבטים, והנה המחברות לבדם במעלה אחת משלש מאות וששים, הם מאה ועשרים ובעבור אלו השינוים ישתנו כל הנבראים בעולם השפל בעצמם ואף כי במקריהם, והם בעצמם ובאורם לא ישתנו, על כן למטה מהם הלבנה, כי כל מקריהם יקרוה ויותר, כי יש להם שני גלגלים שאין מוצקם כמוצק הארץ ועוד כי תנועתה כגלגל הקטן הפך תנועת גלגל הגדול, ועוד כי אין לה אור בעצמה כי אם מהשמש והעד כי בהתחברה עמו עם ראש התלי או זנבו לא תראה השמש אם היה ביום, ואם היתה לנכח השמש בלילה באחד המקומות הנזכרים, יהיה אור הלבנה נעדר:

14The next world is the middle world. It too contains objects that are on various levels of importance. The five ministering stars³⁴³ are very important, as they are self-sufficient and do not die or diminish. Neither do their movements change, enlarge, or shrink. They do not ascend or descend. Howbeit, they do change greatly according to the arrangement.³⁴⁴ At times a given star³⁴⁵ is seen in the line of the zodiac; at other times it is seen at a greater or nearer distance to the left,³⁴⁶ or at a greater or nearer distance to the right.³⁴⁷ Sometimes it ascends in its epicycle, at other times in its large sphere,³⁴⁸ for the center of the latter is far from the center of the earth.³⁴⁹ Sometimes its sphere ascends or descends. At other times it runs. Sometimes it tarries. At other times it stands in its place. Sometimes it goes backwards. All of this is vis-à-vis the earth.³⁵⁰, Chap. 12. Sometimes it is seen. At other times it is hidden. Sometimes it is in the east, at other times in the west. Its relation to its companion,³⁵¹ and also to the hosts of heaven above and to the moon below, is indeterminately forever changing because it³⁵² is sometimes in conjunction with one of the seven fixed stars.³⁵³ Now there are one hundred and twenty conjunctions in each one of the three hundred and sixty degrees.³⁵⁴ It is due to these irregular movements that different things happen to man’s body and certainly to his fortune in this lower world. However, these stars themselves do not change. The moon is therefore on a lower level than they, because whatever happens to the stars happens to the moon, and even more. They³⁵⁵ have two spheres, neither of which has the earth as its center. Furthermore, the moon’s movement in its epicycle is opposite that of the great sphere.³⁵⁶) and the all-encompassing sphere (galgal ha-domeh). See note 27 to I.E.’s introduction to Genesis. Additionally, the moon by herself has no light. Her light comes from the sun. This can be seen from the fact that when the moon is in conjunction with the sun³⁵⁷ in the head or tail of the dragon³⁵⁸; Laws of the Sanctification of the New Moon, chap. 16:1, 2, Yale Judaica Series, Vol. XI). during the day, the sun cannot be seen,³⁵⁹ and if it faces the sun in one of the above-noted places at night³⁶⁰ the moon is invisible.³⁶¹

טווהנה למעלה מהמשרתים הם כוכבי גלגל המזלות, והם קבועים בגלגל אחד לא מתנועעים כמשרתים, ולא ישתנה רחבם, ולא ערך זה לזה, ותנועה אחת להם בלי תוספות ומגרעת ערכם אל הארץ שוה, ושינוי הראותם כפי מקומות הארץ ותנועת השמש, והעולם העליון הוא עולם המלאכים הקדושים שאינם גופות ולא בגופות כנשמת האדם, ומעלותם נשגבו מדעות הנקלות כנגדם, וכל זה העולם כבוד וכולו עומד, ואין תנועה בשינוי בערך רק מעמדו איננו בעצמו רק בשם הנכבד לבדו, ונשמת האדם ממינם, ומקבלת כח עליון כפי מערכת המשרתים, וכל המשרת כנגד הצבא הגדול בעת הבראו ואם תחכם הנשמה תעמוד בסוד המלאכים ותוכל לקבל כח גדול מכח עליון שקבל על ידי אור המלאכים, אז יהיה דבק בשם הנכבד וזהו שנדר יעקב "והיה ד' לי לאלהים" (ברא' כה כא) כי יתבודד כל ימי חייו לדבקה בשם כפי כחו, על כן אמר "הסירו את אלהי הנכר" (שם לה ב) ועד היום לא אמר ככה כי אז יחל לעבוד את השם כפי נדרו, על כן אמר יתרו "עתה ידעתי כי גדול ד' מכל האלהים" (למטה יח יא), וחכם גדול היה, והעד "וישאלו איש לרעהו" (שם שם ז) ועוד "וישתחו" (שם) ואין לו פחד ממנו:

15Now the stars that make up the sphere of the constellations are a level above the “ministers.”³⁶² They are fixed in one sphere and they do not move as the ministers do. Their distances and relationship to each other do not change. They have one motion; it neither increases nor decreases. Their relationship to the earth is always the same. They appear different according to the place on earth where they are seen and the movement of the sun. The highest world is the world of the holy angels who are incorporeal and, unlike the souls of men, do not inhabit bodies. Their importance is far and above the understanding of their insignificant counterparts.³⁶³ This entire world is glorious and unchanging. There is no change in its arrangement. This world is not self-sufficient³⁶⁴ but its existence is dependent upon God the glorious. Man’s soul is of this same kind.³⁶⁵ It receives power from above in accordance to the arrangement of the ministers, that is, the arrangement of each “minister” vis-à-vis the great hosts at the time of a person’s birth. If the soul grows wise it will share the secrets of the angels and will be able to receive great power from an upper power that received it from the light of the angels. The person will then cleave to God the glorious. This is precisely what Jacob meant when he vowed, then shall the Lord be my God (Gen. 28:21). Jacob vowed that he would dedicate his entire life to cleave unto God to the fullest of his might. Jacob therefore said, Put away the strange gods that are among you (Gen. 35:2). Jacob did not utter these words till this point, for it was only now that he was going to serve God according to his vow. So too, Jethro, who said, Now I know that the Lord is greater than all gods. (Ex. 18:11).³⁶⁶, what he meant was that he was now going to cleave only to God. Jethro was a very wise man.³⁶⁷ Proof of the latter is, And they asked each other of their welfare (Ex. 18:7). Additionally, Scripture states, and bowed down (Ibid.), which implies that Jethro did not stand in awe of Moses.³⁶⁸ in Ex. 18:7. Furthermore, Moses bowed in front of Jethro (Ibid.).

טזובעבור שראה "אדם" כי ימות הוליד בן להיות המין שמור, והנה קיבל כח מעמד על דרך כלל על כן אמרה חוה "קניתי איש את ד'" (ברא' ד א), ובני הנביאים היו מתבודדים, אולי יקבלו כל אחד כפי כחו, והנה בשם הזה יתחדשו בעולם אותות ומופתים, וכאשר נאמר לו זה השם הנכבד בקש אותות ומופתים ע"כ לא תמצאנו בספר קהלת, כי ידבר על המעשים אשר עליהם אין להוסיף ומהם אין לגרוע ואין כל חדש, כי החכמה העליונה:

16When Adam realized that he would die he sired a son so that the human kind would be preserved.³⁶⁹ He received the power to preserve the human genus.³⁷⁰ Hence Eve³⁷¹ exclaimed, I have gotten a man with the help of God³⁷² (Gen. 4:1). Each one of the sons of the prophets³⁷³) mentioned in the prophets. used to isolate himself in the hope of being inspired from on high according to his ability. Now it is via this name³⁷⁴. that new signs and wonders come into this world. When this name was told to Pharaoh³⁷⁵ he asked for signs and wonders.³⁷⁶ sent him, Pharaoh asked for a sign to see if this power could change nature. Therefore this name is not found in the book of Koheleth, as this book speaks of things concerning which nothing can be added nor anything taken away (Eccles. 3:4). It deals with those things concerning which there is nothing new under the sun (Eccles. 1:9). It deals with those things which are based on the wisdom that comes from on high.³⁷⁷ changes natural law. Hence it would be misplaced in Ecclesiastes.