Yekhova Elokhim (יהוה אלהים) — the full divine name of Binah in the world of Assiah, material manifestation. The Tetragrammaton (YHVH) conjoined with Elohim, a plural form indicating the totality of divine potencies. Often rendered the Lord God in English Bibles, the name merges the transcendent, unutterable Name (YHVH) with the generic divine designation Elohim, whose root implies strength, oath, and judgment.

Position on the Tree of Life

Binah, the third Sephirah, Understanding, the Great Mother, the feminine pillar of severity. The name Yekhova Elokhim appears here specifically in the fourth (lowest) world, Assiah—the world of action and concrete substance. In the scale step 3, this is the point where the supernal waters of Chokmah are received and given form, the womb of all creation. As God-Name in Assiah, it is the most material formulation of the divine name, the power that acts directly upon the physical universe.

Astrological and Planetary Correspondence

Binary correspondences place Binah under Saturn (Shabbathai), the sphere of limitation, time, and structure. The name Yekhova Elokhim thus binds the creative, merciful impulse of YHVH to the restricting, formative power of Elohim, echoing Saturn’s role as the boundary-setter. Elementally, Binah is Water—passive, receptive, containing the primordial potential. The name reflects this double aspect: YHVH the flowing, Elohim the bounding.

Historical Context

In the Hebrew Bible, the compound name YHWH Elohim first appears in Genesis 2:4b: “In the day that YHWH Elohim made earth and heaven.” This marks the second creation account, where the narrative shifts from the purely transcendent Elohim of Genesis 1 to the more intimate, anthropomorphic YHWH Elohim who plants a garden, forms creatures from clay, and walks in the cool of the day. Jewish tradition understands this juxtaposition as the union of the divine attribute of mercy (YHVH) with the attribute of justice (Elohim).

In Kabbalistic texts, particularly the Zohar and the works of the Ari (Isaac Luria), the name Yekhova Elokhim is assigned to Binah because She is the source of both the written Torah (represented by YHVH) and the oral Torah (represented by Elohim). Binah is the understanding that unites the two. The Sefer Yetzirah speaks of the three mother letters (aleph, mem, shin) with their cosmic correlations; Binah corresponds to the final heh of YHVH, the exhalation that brings all into being.

In later Hermetic Qabalah, the name symbolizes the marriage of the microprosopus (YHVH as the lesser countenance) with the macroprosopus (Elohim as the greater countenance), both converging in the Supernal Mother. Crowley, in 777, lists Yekhova Elokhim as the God-Name in Assiah for Binah, distinguishing it from the simple YHVH Elohim of yetzirah (formation) by its specific presence in the world of action. The name encapsulates the entire process of creation from the side of understanding: the shaping of chaos into law.

In the current table, under God-Names in Assiah for Binah, Yekhova Elokhim stands as the most concrete expression of the divine feminine principle—the mother who both gives life and imposes structure. Its gematria is 112 (YHVH = 26, Elohim = 86), which sums to 112, the number of the path between Keter and Binah (the eleventh path, Dalet), suggesting the unity of source and vessel. The name thus appears at the head of the third column, a reminder that every material act is sustained by the marriage of mercy and severity.