{"id":15626,"date":"2026-01-18T19:39:26","date_gmt":"2026-01-18T19:39:26","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15626"},"modified":"2026-01-18T19:39:26","modified_gmt":"2026-01-18T19:39:26","slug":"the-holy-name-is-engraved-in-certain-manners","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-holy-name-is-engraved-in-certain-manners\/","title":{"rendered":"The Holy Name Is Engraved in Certain Manners"},"content":{"rendered":"\n

384) The holy name is engraved in twenty-two engraved letters: Yod<\/em> in Aleph<\/em>, Aleph<\/em> in Yod<\/em>, Yod<\/em> in Bet<\/em>, Bet<\/em> in Yod<\/em>, Yod<\/em> in Dalet<\/em>, Dalet<\/em> in Yod<\/em>, Yod<\/em> in Hey<\/em>, Yod<\/em> in Gimel<\/em>, Hey<\/em> in Yod<\/em>, Gimel<\/em> in Yod<\/em>, and Vav<\/em> in Yod<\/em>. Also, they are all engraved in Yod<\/em>, and Yod<\/em> elevates all twenty-two letters.<\/p>\n\n\n\n

Yod<\/em> implies Hochma<\/em>, which is the root of all twenty-two letters. It is so because when beginning to write any letter we first make a dot, which is a Yod<\/em>, and then continue with the writing of the letter. This is the meaning of the verse, \u201cYou have made them all with wisdom [Hochma<\/em>].\u201d Also, the holy name, HaVaYaH<\/em>, begins with Yod<\/em>, as well, which is Hochma<\/em>.<\/p>\n\n\n\n

The Zohar<\/em> interprets how the twenty-two letters are included in the holy name, HaVaYaH<\/em>. First, the letter Yod<\/em> of the name HaVaYaH<\/em> is included in all twenty-two letters, as it is their root. Yod<\/em> in Aleph<\/em> means that the Yod<\/em> illuminates to the letter Aleph<\/em>. Aleph<\/em> in Yod<\/em> means that afterward Aleph<\/em> rises and is included in the Yod<\/em>. It is likewise with all the letters: Yod<\/em> in Bet<\/em> and Bet<\/em> in Yod<\/em>, Yod<\/em> in Gimel<\/em> and Gimel<\/em> in Yod<\/em>, Yod<\/em> in Dalet<\/em> and Dalet<\/em> in Yod<\/em>, Yod<\/em> in Hey<\/em> and Hey<\/em> in Yod<\/em>, and Yod<\/em> in Vav<\/em>. In this way, all the letters are engraved in Yod<\/em>, where the Yod<\/em> illuminates for them and then the Yod<\/em> elevates all twenty-two letters, which rise to the Yod<\/em> and become included in it. It follows that the Yod<\/em> of the name HaVaYaH<\/em> includes all twenty-two letters.<\/p>\n\n\n\n

385) The Hey<\/em> de<\/em> HaVaYaH<\/em>, Bina<\/em>, consists of Yod<\/em> de<\/em> HaVaYaH<\/em> from the Hitkalelut<\/em> [mingling] of the twenty-two letters in Yod<\/em>. It emerges from it because Bina<\/em> is emanated from the Hochma<\/em>. At that time the HB<\/em>, Yod<\/em>–Hey<\/em> de<\/em> HaVaYaH<\/em>, crown the patriarchs, HGT<\/em> de<\/em> ZA<\/em>, Abraham, Isaac, and Jacob. Hey<\/em> opens in her streams, in the fifty gates of Bina<\/em> in her, crowning the Rosh<\/em> of Vav<\/em>, meaning bestowing GAR<\/em> to ZA<\/em>, who is Vav<\/em> de<\/em> HaVaYaH<\/em>, where the patriarchs are present. The patriarchs, HGT<\/em>, rise and become Rosh<\/em>, HBD<\/em>, through the illumination of the fifty gates of Bina<\/em>.<\/p>\n\n\n\n

386) The bottom Hey<\/em> de<\/em> HaVaYaH<\/em>, Malchut<\/em>, extends from all twenty-two letters in the Yod<\/em> de<\/em> HaVaYaH<\/em>. Vav<\/em> consists of six letters, Aleph<\/em> through Vav<\/em>, which precede it. The Yod<\/em> comprises all of them because Yod<\/em> comprises all nine letters that precede it, where Vav<\/em> and its six letters are included in it, and it is the Yod<\/em> on the Vav<\/em>. That Yod<\/em> was engraved in its engravings with the Hitkalelut<\/em> of the nine letters that precede it. It ascends to Yod<\/em> de<\/em> HaVaYaH<\/em>, which includes all twenty-two letters, to crown in the twelve other letters from Yod<\/em> to Tav<\/em>.<\/p>\n\n\n\n

At that time, it, too, consists of twenty-two letters, like Yod<\/em> de<\/em> HaVaYaH<\/em>. And then ten Sefirot<\/em> emerge from it, in their engravings, as well as all the paths of the upper path, the most respected, the thirty-two paths of wisdom that appear from Yesod<\/em> de<\/em> YESHSUT<\/em>, called \u201cpath.\u201d At that time the bottom Hey<\/em> de<\/em> HaVaYaH<\/em>, Malchut<\/em>, is included with everyone, receiving from all the lights and engraved with Yesod<\/em> de<\/em> ZA<\/em>, to beget souls.<\/p>\n\n\n\n

387) All the lights in the Yod<\/em> on the Vav<\/em>, which is GAR<\/em> de<\/em> ZA<\/em>, were engraved in forty-two letters, since Keter<\/em> de<\/em> ZA<\/em> is four letters HaVaYaH<\/em>. Hochma de<\/em> ZA<\/em> is ten letters de<\/em> HaVaYaH<\/em> in its fullness: Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em>. Bina<\/em> de<\/em> ZA<\/em> is twenty-eight letters of the filling of the filling: Yod<\/em>–Vav<\/em>–Dalet<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Dalet<\/em>–Lamed<\/em>–Tav<\/em> Hey<\/em>–Aleph<\/em> Aleph<\/em>–Lamed<\/em>–Peh<\/em>, Vav<\/em>–Aleph<\/em>–Vav<\/em> Aleph<\/em>–Lamed<\/em>–Peh<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em>, Hey<\/em>–Aleph<\/em> Aleph<\/em>–Lamed<\/em>–Peh<\/em>. Together they are forty-two letters, all of which rise to the Rosh<\/em> of the king, in GAR<\/em> de<\/em> ZA<\/em>.<\/p>\n\n\n\n

388) Seven complete Sabbaths are the seven Sefirot<\/em> of Malchut<\/em> when they are in wholeness, interpreted in the seventy letters of the name AB<\/em>. Essentially, they are seventy, and the two additional ones. Seventy-two rose in the letter Vav<\/em>, in HGT<\/em> de<\/em> ZA<\/em>, inscribed in the portion, BeShalach<\/em> [When Pharaoh Sent], in the verses, \u201cAnd went,\u201d \u201cAnd came,\u201d \u201cAnd pitched.\u201d<\/p>\n\n\n\n

And when the Shechina<\/em> receives from ZA<\/em> and seven inscriptions are inscribed in her from Him, seven complete Sefirot<\/em>, then seventy rise up from her in inscribed letters of the name AB<\/em>. The letters of the name AB<\/em> rose in certain inscriptions and concealed ways, revealed only to the true righteous, the pillars of the world.<\/p>\n\n\n\n

389) All twenty-two letters engraved in the Torah are clarified in ten utterances, which are the ten Sefirot KHB<\/em> HGT<\/em> NHYM<\/em>. Each saying of those ten, which are the Sefirot<\/em> of the king, is engraved in certain letters, since the letters are the Kelim<\/em> of the Sefirot<\/em>, and each Sefira<\/em> has its own unique Kelim<\/em>.<\/p>\n\n\n\n

For this reason, the holy name, HaVaYaH<\/em>, is covered with other letters, ADNI<\/em>, since the Kelim<\/em> de<\/em> ZA<\/em>, who is HaVaYaH<\/em>, are clothed and covered with the Kelim<\/em> of Malchut<\/em>, who is ADNI<\/em>. Each utterance lends letters to the utterance above it because they are included in one another. For this reason, we pronounce the holy name, HaVaYaH<\/em>, with other letters, ADNI<\/em>, since they are covered and clothe in one another until they are all connected together.<\/p>\n\n\n\n

The middle line in each Sefira<\/em> is from the ascent of the lower one to the upper one, since each Sefira<\/em> consists of ten Sefirot<\/em>. At the time of Katnut<\/em>, her Bina<\/em> and TM<\/em> fall to the bottom Sefira<\/em>, so at the time of Gadlut<\/em>, when Bina<\/em> and TM<\/em> return to the Sefira<\/em>, they take the bottom Sefira<\/em> with them, as well, and raise it to the upper Sefira<\/em>. At that time the KH<\/em> in the Sefira<\/em> become the right line, Bina<\/em> and TM<\/em> become the left line, and the bottom Sefira<\/em> that rose to them becomes the middle line.<\/p>\n\n\n\n

This order is in each and every Sefira<\/em>. It follows that each utterance lends letters for the utterance above it, that each Sefira<\/em> borrows Kelim<\/em> from a lower Sefira<\/em> in order to complete the middle line in it. They are included in one another because Bina<\/em> and TM<\/em> of each upper one fell and were in the lower Sefira<\/em> during Katnut<\/em> and mingled with it. Therefore, at the time of Gadlut<\/em>, when Bina<\/em> and TM<\/em> return to their degree, they take the lower one with them and raise it to their degree, by which each lower one is included in the upper one and becomes the middle line there.<\/p>\n\n\n\n

And for the same reason, when each lower Sefira<\/em> returns and descends to her place, she takes with her the Mochin<\/em> of the upper one to her place, as well as part of the Kelim<\/em> de<\/em> Bina<\/em> and TM<\/em> of the upper one, since the lower one was included in her when she was in the upper one. They became her Kelim<\/em> for clothing of Mochin<\/em>, which are NHY<\/em> of the upper one that clothe in the lower one.<\/p>\n\n\n\n

For this reason, we pronounce the holy name HaVaYaH<\/em> with different letters, ADNI<\/em>, since they are covered and clothed in one another. Each NHY<\/em> of the upper one is covered and clothed in the lower one, by which everyone connects together where each Sefira<\/em> connects to another, each upper to the lower, and each lower to the upper. Hence, the name HaVaYaH<\/em>, ZA<\/em>, clothes and is covered with the name ADNI<\/em>, Malchut<\/em> at the bottom degree.<\/p>\n\n\n\n

390) One who wishes to know and understand the combinations of the holy names must know those inscribed letters in each Sefira<\/em>, and then he will know and be in everything. And we have written them in all those inscribed and known letters in each Sefira<\/em> from the high book of Solomon. So it has come to us, and the friends wrote them, since each Sefira<\/em> lends letters to the others, and we must know and remember them. Sometimes we need to know only the letters inscribed in the Sefira<\/em>, and not the letters that lend to one another, and it is all known to the friends.<\/p>\n\n\n\n

391) Happy are the righteous in this world and in the next world, whose honor the Creator desires. He reveals to them high secrets of His holy name, which He did not reveal to the holy angels. This is why Moses could be crowned among the holy angels and none of them could approach him as burning fire or cinders, since he mentioned the holy names that the angels did not know. Were it not so, what would Moses have that he could stand among them? But happy is Moses because when the Creator began to speak with him, he wanted to know His holy name, the concealed and the revealed, each according to what befits him, and then he adhered and knew more than all the people of the world.<\/p>\n\n\n\n

392) When Moses went up in the cloud, he entered among the holy angels. An angel, whose name was Kamuel, with a flame of fire, blazing eyes, and burning wings encountered him and wanted to swallow him into him. Then Moses mentioned one holy name that was engraved in twelve letters, and was shaken and excited. Finally, Moses rose between them. So it was for each and everyone, happy is he.<\/p>\n","protected":false},"excerpt":{"rendered":"

384) The holy name is engraved in twenty-two engraved letters: Yod in Aleph, Aleph in Yod, Yod in Bet, Bet in Yod, Yod in Dalet, Dalet in Yod, Yod in Hey, Yod in Gimel, Hey in Yod, Gimel in Yod, and Vav in Yod. Also, they are all engraved in Yod, and Yod elevates all twenty-two […]<\/p>\n","protected":false},"featured_media":0,"parent":15522,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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