Gematria - Sepher Sapphires Volume 1.pdf

5&'/9~3 Tzaphqiel. "Contemplation of God."
The archangel associated with Binah (3 of Cups).
It refers to the Divine Vision, which is the
Life-power's perception of the logical
consequences of what It knows Itself to be. This
Contemplation look upwards to Yekhidah, The
One Self, and is the "Beholder of God," as well
as the One who looks down through the abyss
and is "God's Sentry." The One Power
manifesting itself as the divine soul, Neshamah.
see 101,97,280,246.
ha-aisha. the women (Eve before named).
Genesis 3: 1 : "And he (the serpent) said unto the
woman, yea, has God said, you shall not eat of
every tree of the garden?" Note that man is
spelled WN, with a Yod, but these is no Yod in
the name for women.
WN man (a particular individual, as
distinguished from the generic man Adam).
Tiphareth as husband or spouse to Malkuth, the
bride. Intimates that personal man can partake of
the Divine Vision when he succeeds in attuning
himself to guidance from Neshamah. see 45, 52,
80, 1081,478, 536, 548,640, 301, 727.
I. "WN, intellectual man... Here is a new
denomination given to man. It appears for the
first time, when the Being of beings, having
declared that it was not good for universal man,
Adam, to live alone in the solitude of his
universality, has effected his individuality, in
giving him an auxiliary force, a companion,
created in his light and destined to him to reflect
his image.
I beg the reader to remark first of all, that Moses
giving a name to this companion, does not derive
it from that of Adam; for Adam considered as
universal man, could not know a companion.
The Hebraic word a% has no feminine. The
word YWM which appears to be it, does not
signify universal woman, as one might think;
but, the elementary principle of Adam. a%,
universal man, posses the two sexes. Moses has
taken care to repeat it several times so that one
shall not be deceived. What therefore is this
companion, this auxiliary force, as the word l!)?
expresses it? It is the volitive faculty developed
by the Being of beings: it is the intellectual
woman of universal man; it is the will proper
which individualizes him, and in which he is
reflected and which, rendering him independent,
becomes the creative force by means of which he
realizes his conceptions, and makes them pass
from power into action. For, this truth must come
out from the darkness of the sanctuaries: the will
was creator with universal man. Whatever this
man willed was when and how it willed it. The
power and the act were indivisible in his will.
Such is the difference between and ttnN.
The one characterizes man universalized by his
homogeneous essence. The other designates man
individualized the his efficient will.
This name springs from two contracted roots
m% ...% develops every idea of desire, of
inclination, of appetite, of election: B'N is the
power of movement, the elementary principle,
fire, considered in the absence of these two roots
only differs from the word &'!I#, which indicates
natural, substantialized fire, by the median sign.
In the former it is that of manifestation and
duration: in the latter it is the bond between
nothingness and being, which I name
convertible. The one is a movement, intelligent,
volitive, durable; the other, a movement,
appetent, blind, fugacious.
Here is the hieroglyphic meaning of the word
??W intellectual man. It is a new development of
universal man, a development, which, without
destroying his universality and his homogeneity,
gives him, nevertheless, an independent
individuality, and leaves him free to manifest
himself in other and particular conceptions, by
means of a companion, an auxiliary force,
intended to reflect his image.
It is therefore with profound reason that Moses
having especially in mind, in this companion, the
volitive faculty which constitutes universal man,
intelligent-being, that is to say, the faculty which
renders him capable of will and of choosing,
draws its name from the same name of
intellectual man, m. In this derivation, he as
caused the sign of manifestation ', to disappear,
and has replaced it with the final sign of life, in
order to make it understood that it is not the
volitive principle with resides in [woman],
but the principant will, existing, no longer in
power, but in action." [d'olivet, 1976, pp. 91-
93 .]