analogous; namely, God, praised be His name, exists, and His existence has been proved to be absolute and perfectly simple, as I shall explain. If such a simple, absolutely existing essence were said to have attributes, as has been contended, and were combined with extraneous elements, it would in no way be an existing thing, as has been proved by us; and when we say that that essence, which is called “God,” is a substance with many properties by which it can be described, we apply that name to an object which does not at all exist. Consider, therefore, what are the consequences of affirming attributes to God! As to those attributes of God which occur in the Pentateuch, or in the books of the Prophets, we must assume that they are exclusively employed, as has been stated by us, to convey to us some notion of the perfections of the Creator, or to express qualities of actions emanating from Him. CHAPTER LXI It is well known that all the names of God occurring in Scripture are derived from His actions, except one, namely, the Tetragrammaton, which consists of the letters yod, hé, vau and hé. This name is applied exclusively to God, and is on that account called Shem ha-meforash, “The nomen proprium.” It is the distinct and exclusive designation of the Divine Being; whilst His other names are common nouns, and are derived from actions, to which some of our own are similar, as we have already explained. Even the name Adonay, “Lord,” which has been substituted for the Tetragrammaton, is derived from the appellative “lord”; comp. “The man who is the lord (adone) of the land spake roughly to us” (Gen. xliii. 30). The difference between Adoni, “my lord,” (with ḥirek under the nun), or Adonay (with kameẓ) is similar to the difference between Sari, “my prince,” and Saraï, Abraham’s wife (ib. xvi. 1), the latter form denoting majesty and distinction. An angel is also addressed as “Adonay”; e.g., “Adonay (My lord), pass not away, I pray thee” (ib. xviii. 3). I have restricted my explanation to the term Adonay, the substitute for the Tetragrammaton, because it is more commonly applied to God than any of the other names which are in frequent use, like dayyan, “judge,” shadday, “almighty,” ẓaddik, “righteous,” ḥannun, “gracious,” raḥum “merciful,” and elohim “chief”; all these terms are unquestionably appellations and derivatives. The derivation of the name, consisting of yod, hé, vau, and hé, is not positively known, the word having no additional signification. This sacred name, which, as you know, was not pronounced except in the sanctuary by the appointed priests, when they gave the sacerdotal blessing, and by the high priest on the Day of Atonement, undoubtedly denotes something which is peculiar to God, and is not found in any other being. It is possible that in the Hebrew language, of which we have now but a slight knowledge, the Tetragrammaton, in the way it was pronounced, conveyed the meaning of “absolute existence.” In short, the