10 Names
of God
The Rabbis sought to understand the various names of G-d in the Torah from
their
context.
[946],[947]
Text
10-1: Midrash on the Names of God
AND G-D SAID UNTO MOSES (Exodus 3:14): R. Abba b. Mammel said: G-d
said to Moses: ‘Thou wishest to know My name. Well, I am called according
to My work; sometimes I am called “Almighty G-d”, “Lord of
Hosts”, “G-d”, “Lord”. When I am judging created
beings, I am called “G-d” (Elohim), and when I am waging war against
the wicked, I am called “El Shaddai” (Almighty G-d), and when I am
merciful towards My world, I am called “Adonai”, for
“Adonai” refers to the Attribute of Mercy, as it is said: The Lord,
the Lord (Adonai, Adonai), G-d, merciful and gracious. Hence I am that I am in
virtue of My deeds.’ R. Isaac said: G-d said to Moses: ‘Tell them
that I am now what I always was and always will be’; for this reason is
the word eheyeh written three times. Another explanation of I AM THAT I AM is
offered by R. Jacob b. Abina in the name of R. Huna of Sepphoris: G-d said to
Moses: ‘Tell them that I will be with them in this servitude, and in
servitude will they always continue, but I will be with them!’ Whereupon
Moses said to G-d: ‘Shall I tell them this? Is not this sufficient for
the hour the evil thereof?’ G-d replied: ‘NO: THUS SHALT THOU SAY
UNTO THE CHILDREN OF ISRAEL: “I AM HATH SENT ME UNTO YOU.” To thee
only do I reveal this but not to them.’ Another interpretation of I AM.
In addition to context, other texts refer to
names by their lengths.
Text
10-2: Talmud on the Forty-two Letter Name of
God
Rab Judah said in Rab's name: The forty-two lettered Name is entrusted
only to him who is pious, meek, middle-aged, free from bad temper, sober, and
not insistent on his rights. And he who knows it, is heedful thereof, and
observes it in purity, is beloved above and popular below, feared by man, and
inherits two worlds, this world and the future world.
[948]
R. Abin commented: He redeemed them by His name; for the name of the
Holy One, blessed be He, consists of seventy-two
letters.[949]
The Great Name of Creation has 42 letters and leans to the left and is
the source of creation. The Great Name of Redemption has 72 letters and leans
to the right and rescues us from oppression and returns us to God.
A
clue to the length of some divine names is in the triangle structure below.
From
Figure 10-1, the lengths of
Divine Names are 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, and 12 letters corresponding
to the line lengths that are also the base numbers of the pyramid. There are
also those of 12, 23, 33, 42, 50, 57, 63, 68, 72, 75, 77, and 78 letters that
constitute increasing plateaus of sub-pyramids including all lines below. There
is also the Great Name of G-d, which is all 613 thousand letters of the Torah
corresponding to the 613 thousand souls of Israel. The Torah was originally
without spaces revealing that it is one long name of G-d in essence. This
chapter covers the bold-faced lengths of the Names of G-d in
Figure
[950].
950
Figure
10-1: The Lengths of Names of G-d
This chapter will cover many forms of the Name of G-d. Some have
significance according to their length in letters.
Table
10-1: Powers of the Length Names of God
Name
|
Power
|
Source
|
4 Letter Name of God
|
Power to Bless, curse, or
kill. [951]
|
(Tetragrammaton)
|
12 Letter Name of God
|
Power to Banish Depression
|
(Reverse Initials of Tribes)
|
22 Letter Name of God
|
Power of Endearment
|
(Tribes of Israel)
|
23 Letter Name of God
|
Power of Reward
|
(Tribes of Israel)
|
26 Letter Name of God
|
Power of Blessing
|
(“How goodly are the ...”)
|
33 Letter Name of God
|
Power to Open the Gates of Prayer
|
(Torah Name of G-d)
|
42 Letter Name of God
|
Power of Creation
|
(The most mysterious)
|
72 Letter Name of God
|
Power of Redemption
|
(Three verses of Torah)
|
216 Letter Name of God
|
Power of Revival of the Dead
|
(3x power of redemption)
|
Often a Name of G-d is composed of a supernal half matched with a
physical half. This applies to the first two letters and the last two letters
of the 4 Letter Name of God. Similarly, a Midrash hints at the 72 Letter Name
of God with bells and pomegranates alluding to the Name of G-d on high and
below.
[952]
Text
10-3: Thirty-six Bells and Thirty-six
Pomegranates
R. Judan expounded the texts as applying to the High Priest. When he
entered the interior of the Holy of Holies he had to his credit bundles upon
bundles of merits:
- He entered in the merit of the Torah, as may be inferred
from: “This is the Torah” (Deut. IV, 44);
- In the merit of circumcision, as is
proved by, “This is My covenant” (Gen. XVII, 10);
- In the merit of the observance of the Sabbath, as is
proved by, “Happy is the man that doeth this” (Isa. LVI,
2);
- In the merit of Jerusalem, as is proved by, “This is
Jerusalem” (Ezek. V, 5);
- In the merit of the tribes, as may be inferred from the
text, “This is it that their father spoke unto them” (Gen. XLIX,
28);
- In the merit of Judah, as is proved by, “And this
for Judah” (Deut. XXXIII, 7);
- In the merit of Israel, as is proved by, “This thy
stature is like to a palm-tree” (S.S. VII, 8);
- In the merit of the heave-offering (terumah) is proved by
the expression, “And this is the offering-terumah” (Ex. XXV, 3);
- In the merit of the tithes, as is proved by the text,
“Bring ye the whole tithe into the store-house... and try Me now with
this” (Mal. III, 10);
- In the merit of the sacrifices, as is proved by the text,
“WITH THIS SHALL AARON COME INTO THE HOLY PLACE; WITH A YOUNG
BULLOCK”, etc. (XVI, 3)
...
R. Judah b. R. Eleazar said he must, when entering, wear thirty-six
bells and thirty-six pomegranates. Our Rabbis say: Seventy-two bells and
seventy-two
pomegranates.[953]
Alternatively, 72 bells and 72 pomegranates allude to the 72 powers of
the Name of G-d manifested above and reflected below.
The Mishnah in
Sanhedren warns about the pronouncement of the Name of G-d.
Text
10-4: Mishnah Sanhedren 90A: Chapter XI
ALL ISRAEL HAVE A PORTION IN THE WORLD TO COME, FOR IT IS WRITTEN, THY
PEOPLE ARE ALL RIGHTEOUS; THEY SHALL INHERIT THE LAND FOR EVER, THE BRANCH OF MY
PLANTING, THE WORK OF MY HANDS, THAT I MAY BE GLORIFIED.’ BUT THE
FOLLOWING HAVE NO PORTION THEREIN: HE WHO MAINTAINS THAT RESURRECTION IS NOT A
BIBLICAL DOCTRINE, THE TORAH WAS NOT DIVINELY REVEALED, AND AN EPIKOROS. R.
AKIBA ADDED: ONE WHO READS UNCANONICAL BOOKS. ALSO ONE WHO WHISPERS [A CHARM]
OVER A WOUND AND SAYS, I WILL BRING NONE OF THESE DISEASES UPON THEE, WHICH I
BROUGHT UPON THE EGYPTIANS: FOR I AM THE LORD THAT HEALETH THEE.’ ABBA
SAUL SAYS: ALSO ONE WHO PRONOUNCES THE DIVINE NAME AS IT IS
SPELT.
The Gemara explains in Sanhedren 101b:
Text
10-5: Gemara Sanhedren 101B on Pronouncing the Name of
God
ABBA SAUL SAID: ALSO HE WHO PRONOUNCES THE DIVINE NAME AS IT IS SPELT
etc. It has been taught: [This holds good] only in the country (as opposed to
the Temple) and in the sense of [the Samaritan] ‘aga’ [blaspheming]
(‘in a corrupt, barbarous language,’ debasing thereby the Holy Name;
cf. Rashi).
10.1 The
Pillar Names of God
The Shaarey Orah identifies all the names of G-d associated with the ten
sefirot. They break down according to the three pillars of the
tree.
For the Lord your G-d is a merciful G-d
(Deut. 4:31 – Gates of Light p. 167)
The name El associates with mercy from Exodus 34:6 where they are together
as El Rahum.
The Uneraseable Names
are:
[954] Ehye, Elohim, El,
Eloha, Shaddai – these are all attached to Hashem
Erasable names
associated with the above include:
El – Hesed gadol (big), rachum
(nurturing), chanun (gracious), chasin, erech apayim (patient),
rav chesed (plentiful in kindness), kadosh (holy), chasid (devout),
soleyach
Elohim adir (mighty), shofet (judger), dayyan (judge), chazak
(strong), kabir, koach (powerful)
ish miylchamah (man of war), gibor
(courageous), poked avon (exacts sin),
meshalem gemul (repays in
kind)
Hashem norah (awesome), noseh avon (carrier of sin), over al pesha
(overlooker of transgression)
emet (truth), marom (on high), ram (exalted),
notzar chesed (creator of compassion),
shochen ad (perpetual dweller)
kadosh (holy).
Table
10-2: Pillar Names of G-d and Affinity Names
Elohim
|
Hashem
|
El
|
Adir
|
Norah
|
Gadol
|
Shofet
|
Noseh avon
|
Rachum
|
Dayyan
|
Over al pesha
|
Chanun
|
Chazak
|
Emet
|
Chasin
|
Kabir
|
Marom
|
Erech apayim – Long faced awaiting our
return.
|
Koach
|
Ram
|
Rav chesed
|
Ish miylchamah
|
Notzar chesed
|
Kadosh – “You shall be holy for I the Lord am
holy.” [955] This refers to
G-d removing himself from the world. We need to behave in the image of G-d
removing ourselves from over involvement in materialism or superficial
lusts.
|
Gibor
|
Shochen ad
|
Hasid
|
Poked avon, meshalem gemul
|
Kadosh
|
Soleyach
|
The source names are the title row above. When we encounter the
affinity Names we know that they refer to the qualities of the source Names.
For Elohim, this is power, justice, and strength. For Hashem, his is truth,
beauty, and peace. For El, this is greatness, kindness, and
mercy.
Ramban – Nachmanides
comments:
[956]
Text
10-6: Nachmanides on the Name—El Shaddai
Genesis 17:1 – “Avram was 99 years old. G-d appeared to him
and said, “I am El Shaddai (G-d Almighty) Walk before Me and be
perfect.” El Shaddai—Each of these Names stands for a
different Divine Attribute. El means “powerful,” as in, Exodos
15:15 “Trembling gripped the powers of Moav.”...
Rabbi Avraham ibn Ezra, quoting Rabbi Shmuel Hanagid, explains that
Shaddai is related to the word shodeid, “to overpower.” Thus the
name Shaddai means, “He who controls and dominates the heavenly
hosts.” This is the correct interpretation, for the name Shaddai stands
for the Attribute of Power by which G-d runs the world. The sages call it
“the Attribute of Justice of the world below.”
The name Shaddai is appropriate here because with this name the hidden
miracles are performed for the righteous, to rescue their soul from death, and
to sustain them in famine, and to save them from being killed in war, like the
miracles that were done for Avraham and the other Patriarchs...
All miracles in the Torah whereby the natural order is overpowered
without causing noticeable change in the normal scheme of things are miracles
[using the name Shaddai]. However the miracles done by Moshe
Rabbeinu—such as the Ten Plagues, the parting of the sea, the manna, the
well—as well as others, were open miracles whereby nature was change for
all to see. They were performed with the Four-Letter Divine name, which G-d had
told him.
Therefore, G-d now told Avraham, that He is the Almighty, the One who
prevails and can overcome the signs of the stars [that predict he will be
childless]. He will indeed have a son and there will be an everlasting covenant
between Him and his offspring, meaning Hashem’s portion is His people, and
He Himself will lead them, not by a star, a constellation, or planetary
influences.The name Elohim is both masculine and
feminine.
[957]
Again, how could Adam be made in the image of the Elohim, male and
female, unless the Elohim were male and female also? The word Elohim is a plural
formed from the feminine singular ALH, Eloh, by adding IM to the word. But
inasmuch as IM is usually the termination of the masculine plural, and is here
added to a feminine noun, it gives to the word Elohim the sense of a female
potency united to a masculine idea, and thereby capable of producing an
offspring.A somewhat rare Chaldean version of the Name Elohim is
Elahin
[958] –
אלהין
deriving from the feminine form Eaela –
אלה. In Hebrew,
Eaela is the female form for an oak tree. Another word for an oak tree in
Hebrew is Elon –
אלון as in
Eaelon Moreh, where under an oak tree, students learned. Elon can refer to a
number of large Mediterranean trees, particularly the cashew tree or terebinth,
Pistacia Terebinthus. Turpentine is produced from this tree.
The king answered to Daniel, and said, It is true that your God is a God
of gods – אלה
אלהין, and a Lord of kings, and a
revealer of mysteries, seeing that you could reveal this mystery –
רזא.
Text
10-9: Daniel 3:24-26
Then Nebuchadnezzar the king was astonished, and rose up in haste, and
spoke, and said to his counselors, Did we not throw three men bound into the
midst of the fire? They answered and said to the king, True, O king. He
answered and said, Behold, I see four men unbound, walking in the midst of the
fire, and they are not hurt; and the appearance of the fourth is like a son of
the gods – דמה
לבר-אלהין –
damai lvar’Elahin. Then Nebuchadnezzar came near to the mouth
of the burning fiery furnace, and spoke, and said, Shadrach, Meshach, and
Abed-Nego, you servants of the most high God, come out, and come here. Then
Shadrach, Meshach, and Abed-Nego, came out of the midst of the
fire.
10.2 The
4 Letter Name of God
The truth of the name is
hidden.
[959]
Text
10-10: Midrash on the Ineffable Name of God
R. Ahwah b. R. Zera said: HA’ OLAM (THE WORLD) should be read as
hu'alam (concealed), i.e. the Ineffable Name was hidden from them. It may be
likened to a king who held a banquet to which he invited guests. After they had
eaten and drunk, they said to him, ‘Give us swords and spears to play
with’; but he gave them myrtle-branches, and they struck and wounded one
another with them. The king exclaimed,’ If you acted so when I gave you
myrtle-branches, how much damage would there have been had I given you swords
and spears! ' Similarly the Holy One, blessed be He, said: ' If at a time when I
concealed the Ineffable Name, men slay by a substituted name of Mine, how much
more so had I given and revealed My Ineffable Name! ' A Persian woman once
cursed her son with one syllable of the Ineffable Name. Samuel heard her and
said to her, ‘Go, prepare shrouds for him.’ R. Hanina possessed the
secret of the Ineffable Name –
שם
המפורש,[960]
and when his time arrived to die, he said: ' Is there anybody here [who is
worthy] that I should transmit it to him?’ They answered, ‘Anini b.
Nahshon is here.’ He sent for him and he came, and Anini's son also
entered and hid under the bed. When R. Hanina was about to transmit the Name,
the child sneezed, and the father said, ‘Go out from here because he is
not worthy to hear it, nor you to receive it.’ A physician in Sepphoris
possessed the secret of the Ineffable Name. When he was about to die, he asked,
‘Is there anybody here [who is worthy] that I should transmit it to
him?’ They answered, ‘There is R. Phinehas b. Hama.’ He sent
for him, and when he came the physician asked him, ‘Have you ever taken
anything from a Jew?’ He replied, ‘I accepted ma'aser’;
whereupon he refused to transmit the Name to him, saying, ‘This man might
want something from a person who declined to give it to him, and he will kill
him in his anger [by using the Name].’
It has been taught: The Name may not be
transmitted to every man, nor to one who is not in his prime, but only to one
who has lived most of his
years.[961] It may
only be transmitted when the persons are standing, in a clean place and upon the
water. At first they used to transmit it to everyone [in the priesthood]; but
when sinners increased in number it was instituted that it should be transmitted
only to the well-conducted among the priests, and they used to muffle it amidst
the chanting of the other priests. R. Tarfon said: I once went up with my uncle
Samson upon the dais, and I inclined my ears towards the High Priest [to catch
the Name], but he muffled it amidst the chanting of the priests. R. Tarfon
further said: I once did hear it and fell upon my face [in awe]. Those who were
near [the High Priest], when they heard it, fell upon their faces and exclaimed,
‘Blessed be the name of His glorious kingdom forever and ever.’
Neither these nor the others departed from there until it had become concealed
from them, as it is said, This is My name for ever-le'olam (Ex. III, 15). The
last word is written so that it can be read as le'elem (for concealment). Why
was all this precaution necessary? SO THAT MAN CANNOT FIND OUT THE WORK THAT GOD
HATH DONE FROM THE BEGINNING EVEN TO THE END.And that Moses applied
this name:
[962]
Text
10-11: Moshe’s knowledge of the Ineffable
Name
AND WHEN HE SAW THAT THERE WAS NO MAN (II, 12)-for he saw that the
smitten man would no longer live. R. Judah said: He saw THAT THERE WAS NO MAN
who would be zealous for God and slay him. R. Nehemiah says: He saw that there
was none who would mention over him God's name and slay him. The Sages said: He
saw that there was no hope that righteous persons would arise from him or his
offspring until the end of generations. When Moses saw this, he took counsel
with the angels and said to them: ‘This man deserves death.’ They
agreed; hence it says: AND WHEN HE SAW THAT THERE WAS NO MAN to say a good word
for him. AND HE SMOTE THE EGYPTIAN. With what did he slay him? R. Abyathar said:
With the fist; and others say that he took a clay shovel and cracked his skull.
The Rabbis say that he pronounced God's name against him and thus slew him, for
it is said: Sayest thou to kill me? (ib. 14).Today, we must avoid
cursing with G-d’s Name. Even Moses consulted angels before beseeching
Hashem’s will in this manner.
There is a teaching on the meaning of
the Hebrew names for man and woman. Man in Hebrew is ish –
איש
and woman is ishah –
אשה. As long as
G-d is between them they live as husband and wife. Nevertheless, if they remove
G-d from their relationship
has vshalom, i.e. the letters of the name of
G-d –
יה,
has
vshalom, only fire –
אש is left and the
relationship consumes itself. Similarly, the Zohar teaches that the
breastplate and ephod were two halves connected like the creation of Adam and
Eve as one connected body. The Name of God was in the fold between. Hence, the
breastplate and ephod symbolize the ideal relationship of man and woman with God
between them.
[963]
Text
10-12: Zohar on the Breastplate and Ephod
Observe that at the creation of Adam the Holy One, blessed be He, made
him male and female together, female behind and male before... Observe that the
ephod and breastplate were “behind and before”, and so the Priest,
when clothed in them, resembled the supernal pattern. As has already been said,
when his face was illumined and the letters stood out brightly, then a message
was thereby conveyed to him. For this reason the breastplate and the ephod were
tied together; and although they had distinct functions, they had the same
symbolism... Now, it is written: “And thou shalt put in the breastplate of
judgment the Urim and the Thummim” (Ex. XXVIII, 30). The term
“Urim” (lit. light, illumination) signifies the luminous speculum,
which consisted of the engravure of the Divine Name composed of forty-two
letters by which the world was created; whereas the Thummim consisted of the
non-luminous speculum made of the Divine Name as manifested in the twenty-two
letter. The combination of the two is thus called Urim and Thummim. Observe
that by the power of these sunken letters were the other letters, namely, the
raised letters forming the names of the tribes, now illumined, now darkened. The
letters of the Divine Name embrace the mystery of the Torah, and all the worlds
are a projection of the mystery of those letters....
Linguistically, Albright says the Name is a verb meaning, “He
causes to be”.
[964] This
infers the Name is a reference to the creative action of God. The name of G-d,
Hashem, is a verb, sometimes, because it is an invocation preceding an
Attribute. For example, Hashem Tzavaot invokes the power of Tzavaot – the
hosts of G-d. While Tzavaot was the name of an earlier deity, this became a
subordinate deity, and then finally an attribute of Hashem or manifestation of
His Power.
[965] Thus, the Name
Havayah is transformative in changing
l’havdil the conception of
former deities
has vshalom, into powers of the One True G-d.
Also,
the name Adonai is connected with the Tetragrammaton, for there is never one
without the other.
[966] For
Hashem connects with His world and the world reaches back with the name Adonai.
Adonai is from Aden –
אדן meaning
foundation socket of a building. “It is the presence of God in all things
that joins them to one another, that lends coherence to Creation. This play is
on
`adonay/`adanim.”
[967]
Text
10-13: Menahem Nahum of Chernobyl
God’s glory, however, is manifest in His many garments; the whole
earth is a garbing of God. It is He who is within all the garments. This
aspect of divinity is called `adonai, related to the word for
“sockets” by which the tabernacle was held
together.[968]We
beseech Adonai in our physical needs. Adonai represents God’s interaction
in the physical world while His hidden essence is behind the Tetragrammaton.
Both names occur in terms of forgiving sin, but Moshe calls upon the
later:
Text
10-14: Exodus 34:6-9
ו
וַיַּעֲבֹר
יְהוָה
עַל-פָּנָיו,
וַיִּקְרָא,
יְהוָה
יְהוָה, אֵל
רַחוּם
וְחַנּוּן--אֶרֶךְ
אַפַּיִם,
וְרַב-חֶסֶד
וֶאֱמֶת.
6 And the LORD
passed by before him, and proclaimed: 'The LORD, the LORD, God, merciful and
gracious, long-suffering, and abundant in goodness and
truth;
ז
נֹצֵר חֶסֶד
לָאֲלָפִים,
נֹשֵׂא עָוֹן
וָפֶשַׁע
וְחַטָּאָה;
וְנַקֵּה, לֹא
יְנַקֶּה--פֹּקֵד
עֲוֹן אָבוֹת
עַל-בָּנִים
וְעַל-בְּנֵי
בָנִים,
עַל-שִׁלֵּשִׁים
וְעַל-רִבֵּעִים.
7 keeping mercy unto the thousandth generation, forgiving iniquity and
transgression and sin; and that will by no means clear the guilty; visiting the
iniquity of the fathers upon the children, and upon the children's children,
unto the third and unto the fourth
generation.'
ח
וַיְמַהֵר,
מֹשֶׁה;
וַיִּקֹּד
אַרְצָה,
וַיִּשְׁתָּחוּ.
8 And Moses made haste, and bowed his head toward the earth, and
worshipped.
ט
וַיֹּאמֶר
אִם-נָא
מָצָאתִי חֵן
בְּעֵינֶיךָ,
אֲדֹנָי,
יֵלֶךְ-נָא
אֲדֹנָי,
בְּקִרְבֵּנוּ:
כִּי
עַם-קְשֵׁה-עֹרֶף
הוּא,
וְסָלַחְתָּ
לַעֲוֹנֵנוּ
וּלְחַטָּאתֵנוּ
וּנְחַלְתָּנוּ.
9 And he said: 'If now I have found grace in Thy sight,
O Lord, let the Lord, I pray Thee, go in the midst of us;
for it is a stiffnecked people; and pardon our iniquity and our sin, and take us
for Thine inheritance.'
10.3 The
8 Letter Name of G-d
יאהדונהי
אמן
91
Favored in the region of Kurdistan a region in proximity to the
homeland of the Khazaars who converted to
Judaism.
[969] This name is
particularly beneficial to those who have converted to Judaism. Numerically it
is equivalent to Amen that is a sound faith in Hashem.
Within the
secrets of this name is the meaning of Adonai –
אדני which
includes the word for judgement –
דן alluding to
Tzedek
[970] or
Metatron
[971]. Also there is a
hint at G-d’s unity with ehad – 10
à 1 –
אהד. Another
allusion to the messiah is from Nah –
נה.
10.4 The
12 Letter Name of God
There are two forms of this Name.
The first form of the twelve
letter Name is Havayah three times: YHVH YHVH YHVH. This comes from three
sources. The prayer liturgy says, “
Adonai Melech,
Adonai
Malchah,
Adonai Ymloch L’Olam Va’ed” –
“YHVH is King, YHVH was King, YHVH will be King forever and
ever.”
[972] The second
source is from the priestly blessing, “Yvarecha
Adonai vYismarecha,
Yaaer
Adonai Panav Elecha vHonecha, Yisah
Adonai Panav Elecha,
vYasame Lcha Shalom” – “May G-d bless you and Guard you, May
G-d cause his countenance to shine on you, and May G-d put in you
peace.”
[973] The third
source is a vision of Rabbi Isaac of
Acco:
[974]
Text
10-15: Rabbi Isaac of Acco
sees the Twelve Letter Name
The young one, R. Isaac of Acco said, I woke up from my sleep and there
suddenly came before me three Tetragrammata, each one in its vocalization and
place in the secret of the ten sefirot of the void, in the middle line, on which
depends the entire mystery of [the four worlds] Atzulut, Beriyah, Yetzirah, and
Asiyah, via the simple and felt intellect, alluded to in the secret of their
vocalizations.[975]
And my soul rejoiced in them as one who had found a rare treasure, and they were
these: יהוה
יהוה יהוה, blessed
is the Name of the Glory of His kingdom forever and ever ... The
second form of the Twelve Letter Name consists of the initials of the twelve
tribes of Israel. Together the Twelve Letter Names of G-d suggest the
importance of G-d in the eyes of Israel and the importance of Israel in the eyes
of G-d.
Text
10-16: Twelve Letter Name of God, Above and
Below
יהוה
יהוה
יהוה
|
ר ש ל י י ו ד נ ג א
י ב
Reciting the names of the twelve tribes of Israel is a segulah, a remedy,
for depression. These names are the essence of our love for our ancestors and
G-d’s love for us. The segulah is to recite them in reverse order
according to the breastplate of the Urim and
Thumim:
[976]
Benyamin, Yosef, Asher, Gad, Naftali, Dan, Zevulon,
Issachar, Yehudah, Levi, Shimeon, Reuven
10.5 The
14 Letter Name of God
יהוה
אלוהנו
יהוה
|
כוזו
במוכסז
כוזו
The top name is from the Shema, words 3, 4, and 5 of the first 7, while
the lower is its temurah and written on the back of mezuzah
scrolls.
[977] The 14 Letter Name
of God serves as protection for ones identity. The mezuzah denotes a Jewish
house and wards against those who would attempt to assimilate the residents.
Similarly the recital of the Shema is a declaration of ones identity. To be a
Jew is an equal declaration of:
- Faith in G-d
- Acceptance of the Torah
- Identification with the land of Israel and Israelites
10.6 The
22 Letter Name of God
This is a name of G-d that is part of a 72 Letter Name including the 12
tribes of Israel below.
אברהם
יצחק יעקב
שבטי
ישרוןAvraham, Yitzhak, and
Yaakov, the tribes of the righteous people.
This name provides the 72 Letter Name with all the distinct letters of
the Hebrew alphabet that were missing from the 50 letters of the twelve
tribes.
The more mysterious version of the 22
Letter Name of God is shown
below.
[978] Early kabbalists,
Nathan Hanover and Raziel trace the origin to the priestly
blessing.
[979] Moses Cordovero
describes a derivation, although the obvious dissimilarities make such a code
complex. Nevertheless, this origin may be sufficient. A correspondence with
the priestly blessing in any case seems likely.
אנקתם
פסתם פספסים
דיו
נסים
|
יברכך
יהוה וישמרך
יאר יהוה
Introduced in Sefer Raziel, but much older in origin, l’havdil
the names may represent a purification of earlier deities, Greek Anaxos and
Zorastrian Anahita, Hephasestos, Pistus, Poseidon, Priapus, and Dionysos.
אנקתם
פסתם פספסים
דיונסים
Anaktam
Pastam Paspasim Dionism
Because of the dissimilarity of the language with Hebrew, these names
faded into the past over time. Today the English name G-d has become prevalent.
Linguists suggest a Proto-Indo-European form * Ghu-tó-m was based on the
root * Ghau(ə)-, which meant either "to call" or "to invoke". “The
name may signify any related or similar monotheistic deities, such as the early
monotheism of Akhenaten and
Zoroastrianism.”
[980]Purification
of the Canaanite names happened earlier. L’havdil one represented the
head of the pantheon perhaps a perception of the one True G-d, G-d most High, El
Elyon –
אל
עליון.
[981]
This name remains popular today preserved by its clear Hebrew
meaning.
Also see
Text 10-45:
Seventy-two Letters of the Twelve Holy Exalted Names showing the
encapsulation of Aramaic angelic names composing the 72 Letter Name of G-d.
To the kabbalist there is never a possibility of idolatry. Rooted in a
solid Jewish education, these names are indeed the names of G-d whether they be
rooted in Hebrew or purified from the colloquial languages of their
time.
10.7 The
23 Letter Name of God
This name of G-d is based on the Papyrus triangle and includes up to the
second row. Yeshurun contains a vav instead of the Shurek vowel under the
shin.
אברהם
יצחק יעקב
שבטי
ישורון
10.8 The
26 Letter Name of God
The gematria of YHVH –
יהוה
is 26, which alludes to the 26 letter name of G-d containing praises of Israel.
This consists of the 26 letters in the verse,
“Mah
tovu ohalecha Ya’akov, mishknotecha Israel” – “How
goodly are your tents O’ Jacob, your sanctified places O’
Israel”.
[982] These 26
letters are always together on the top line of their respective Torah scroll
page.
[983] This verse corresponds
to Hashem’s name Havayah, which associates with Tiferet, the beauty and
splendor of Israel above. The verse elevates the tent to a dwelling place for
the Shechinah. The word Mishkan contains the same root as Shechinah denoting
the Presence of G-d. The verse also elevates Jacob’s name to Israel.
These elevations represent the path from Malchuts to Tiferet, from the physical
kingdom of this world to the upper Eden, the beautiful realm of G-d’s
Truth. Israel represents Tiferet as Abraham and Isaac represented Hesed and
Gevurah in this world. Finally, the name of G-d Havayah has gematria 26 and
corresponds to Tiferet the heart of the Tree of Life and
Truth.
[984]
מה-תבו
אהליך יעקב
משכנתיך
ישראך
10.9 The
33 Letter Name of God
This is the name composed of G-d’s Names mentioned in the
Torah:
[985]
אהיה
יה יהוה אדני
אל אלוה אלהים
שדי צבאות
These are Ehyeh, Yah, YHVH, Adonai, El, Elo’ah, Elohim, Shaddai, and
Tzevaot.
[986]
10.10 The
42 Letter Name of God
This is one of the most obscure names of
G-d.
[987] Rashi comments that
‘this name was not given over to
us’.
[988] Hence, the
derivation of the name is not well known. The name of Moses’s mother
Yocheved –
dbkwy has the gematria of 42. Since
Yocheved (Jochebed) was head midwife in Israel, she is considered the mother of
600,000 souls, symbolizing her relation to
creation.
[989] The gematria for
mother –
ama is also 42.
Also the phrase ‘my heart’ –
ybl
has a value of 42. This parallels the tzimtzum creation story where G-d
withdraws into himself leaving a space like His heart where creation begins.
Kabbalists teach this Name is from the first 42 letters of the Bible with each
portion, each line of 6 letters bearing the “magical potency” of the
entirety.
[990]The
Forty-two Letter Name associates with the seven days of creation. The
‘workings of creation’ – Ma’aseh Bereshis has the
initials Mem Bet in Hebrew. The gematria value of Mem Bet –
מב
is 42. The gematria value of the Name, Eloah
–
אל*וה
is also forty-two.
[991] The
prayer Nishmas Kol Chai contains the phrase “Eloah Kol Briyot – G-d
of all Creation”.
[992]
This phrase also teaches that the name, Eloah -
hwla
associates with creation. The 42 Letter Name is the force behind the mitzvah
for a man to marry and have children.
Text
10-17: Isaiah on the Repentance of King
Hezekiah
And Isaiah ... came to him and said unto
him:
‘Thou shalt die, and not live’
(Kings 2
20:1)
“Thou shalt die” in this world “and not
live” in the world-to-come.
When Hezekiah asked him, “Why
is the punishment so severe?” Isaiah replied,
“Because you
did not try to have children.” Hezekiah replied,
“because
it was shown to me by the holy spirit that children issuing from
me
will not be worthy.” Isaiah replied,
“What
have you to do with the secrets of the Holy One?
What you have been
commanded, you should have done,
and let God do what He
pleases.”
(Ber 10a. – Book of Legends
632:196)
The Forty-two Letter Name associates with the seven days of the
week, six letters for each
day.
[993] The letters on each
line correspond with the sefirot Hesed, Gevurah, Tiferet, Netzah, Hod, and Yesod
respectively with the whole line corresponding to
Malchut.
[994] The line for
Shabbat is
שקו צית.
Each line corresponds to a thousand years of creation. The last line refers to
the last 1000 years of creation. Each 1000 years is also associated with a
sefira and the last 1000 years for the age of moshiach that is kingship and
Malchuts. Since the name begins with Aleph –
א the first Hebrew
letter and ends with Tav –
ת, the last Hebrew
letter, we know that all creation is contained within this
Name.
[995]
Table
10-3: The 42 Letter Name in the Days of the
Week
Weekday
|
Hebrew Gematria
|
Meaning
|
Sefira
|
Age Hebrew
|
Age English
|
Historical Basis
|
Sunday
|
{ty gba
506 ad
ychola myn aretz (Gen2:6)
|
The first line of Genesis.
Then a mist rose from the
land.
|
Hesed
|
0-999
|
3760-2761 BCE
|
The kindness of Eden and the sons of G-d and the sons of men.
“Longevity of early
generations” [996]
|
Monday
|
}fc urq
|
Rent the adversary
|
Gevurah
|
1000-1999
|
2760-1761 BCE
|
The purification of mankind with the Flood. “The Flood 1656 (2104
BCE)” [997]
|
Tuesday
|
cky dgn
|
|
Tiferets
|
2000-2999
|
1760-761 BCE
|
The splendor of Israel under the guidance of Moses and the period of the
Judges. “Sinai: Year 2448 (1312
BCE) ” [998]
|
Wednesday
|
gtx rfb
|
|
Netzah
|
3000-3999
|
760 BCE-239 AD
|
The period of kings and the 2 nd Temple of Israel.
“1 st Temple: 2928-3338 (832-422 BCE). 2 nd
Temple: 3408-3328 (352 BCE-68
CE)” [999]
|
Thursday
|
unf
bqj
241 Gazriel larzg
|
|
Hod
|
4000-4999
|
240-1239
|
The age of trials and the acceptance of suffering (the dark and middle
ages). “Massacres, expulsions,
Crusades” [1000]
|
Friday
|
qzp lgy
|
If we are worthy, we will be redeemed now. Rejoicing leads to
redemption.
|
Yesod
|
5000-5999
|
1240-2239
|
The age of the Tzaddikim; the struggle for righteousness.
“Preparation for the era of
Mashiach” [1001]
|
Saturday
|
tyx wqc
|
The eternal Shabbat for the righteous in the world to come is the
end.
|
Malchuts
|
6000-6999
|
2240-3239
|
The new age of kingship.
|
One may study the 42 Letter Name according to the Seven
Weeks
[1002] where the letters
divide on a daily basis and then collect in groups of six, providing the
sustaining energy to the physical world—the Shechinah that is the
collective nature of Malchuts. Zer Anpin sustains Nukva in this
manner.
On day 45, the letter vav denotes Tiferet in Malchuts. On day
46, the
tzaddik is in the place of Netzah in
Malchuts.
[1003] Breslov Hasidim
interpret the vav as Moses and the tzaddik as the messiah.
Table
10-4: The 42 Letter Name in the Counting of the
Omer
Day
|
Counting of the Sefirot
|
Corresponding letter of the 42
|
Letter Meaning
|
Meaning
|
1
|
Hesed in Hesed
|
a
|
Like the Aleph has two Yods so our acts of kindness bring kindness from
Hashem.
|
Hesed from below leads to Hesed from above. Ebullient kindness brings a
similar response from heaven.
|
2
|
Gevurah in Hesed
|
b
|
Bet is the house that contains kindness.
|
Restraint in kindness. Focusing our attention on our family creates a
house of kindness.
|
3
|
Tiferet in Hesed
|
g
|
Gimmel is for G’mulus Hasidim.
|
Wealth in kindness. There is a true beauty in those
give money to help those in desperate need.
|
4
|
Netzah in Hesed
|
y
|
Piercing kindness originating from wisdom that is the Yod.
|
Victory in kindness. This is the victory of overcoming the evil that would
refrain us from acts of Hesed.
|
5
|
Hod in Hesed
|
t
|
Tav is a cross that holds us to reflection.
|
Patience in kindness. Accepting the words of another and helping that
person with his/her true needs.
|
6
|
Yesod in Hesed
|
x
|
A Tzadik’s kindness is his way of life.
|
Righteousness in kindness. Doing kindness along a straight path without
selfish aversion.
|
7
|
Malchuts in Hesed
|
{ty gba
|
At the start, in the beginning, the expansion, G-d started
until the end in all righteousness.
Aleph is the
start Bet is in the
beginning Gimmel is gadol, greatness and
expansion Yod is G-d Tav is
until the end
Tzaddik is in righteousness
|
Malchuts gathers from reciprocity with G-d, her house, deeds for others, a
piercing deed, patience and righteousness. The energy of each of the six days
is received by Malchuts.
|
8
|
Hesed in Gevurah
|
q
|
Koof is laughter that alleviates the limitations of Gevurah.
|
Kindness manifests itself when one overcomes the limitations of Gevurah.
We overcome the limitations either by solution or recording them in a ‘to
do’ list to solve another day.
|
9
|
Gevurah in Gevurah
|
r
|
Resh is the energy of war. But even in war is the possibility of peace.
Resh is king over Peace. [1004]
|
Restraint, judgment, strength. There is a strength in strength. This is
the calm exterior of a truly powerful warrior. Gevurah in Gevurah leads to this
peace.
|
10
|
Tiferet in Gevurah
|
u
|
Ayin is king over anger and thus may bring balance, truth, and beauty when
restrained.
|
Beauty in strength is the countenance of one confident and strong in
conviction and belief. This is a stoic person in control of anger. There is a
beauty in restrained character and there is strength.
|
11
|
Netzah in Gevurah
|
c
|
Shin is the elemental plane of fire, source of seraphim knowledge of past,
present, and future. This eternal prophecy is restricted from man.
|
Victory in strength. Physical strength brings spiritual insight. The
endorphins one experiences while conditioning attune to contemplation and
revelation.
|
12
|
Hod in Gevurah
|
f
|
Tet is the creative serpent which often stems away from the norms of
society in its search for new experiences.
|
The acceptance of judgment. Working within the framework of society.
Balancing life’s freedom and restraint is key here.
|
13
|
Yesod in Gevurah
|
}
|
Nun nullifies the desires restraining one from sin
|
Yesod is righteousness in restraint. This is when Joseph saw Isaac and
restrained himself from Potifer’s wife’s advances.
|
14
|
Malchut in Gevurah
|
}fc urq
|
Separate from the adversary.
|
Tearing oneself away from evil desires is the restraint of
Gevurah.
|
15
|
Hesed in Tiferet
|
n
|
|
|
16
|
Gevurah in Tiferet
|
g
|
|
|
17
|
Tiferet in Tiferet
|
d
|
|
|
18
|
Netzah in Tiferet
|
y
|
|
|
19
|
Hod in Tiferet
|
k
|
|
|
20
|
Yesod in Tiferet
|
c
|
|
|
21
|
Malchut in Tiferet
|
cky dgn
|
|
|
22
|
Hesed in Netzah
|
b
|
|
|
23
|
Gevurah in Netzah
|
f
|
|
|
24
|
Tiferet in Netzah
|
r
|
|
|
25
|
Netzah in Netzah
|
x
|
|
|
26
|
Hod in Netzah
|
t
|
|
|
27
|
Yesod in Netzah
|
g
|
|
|
28
|
Malchut in Netzah
|
gtx rfb
|
|
|
29
|
Hesed in Hod
|
j
|
|
|
30
|
Gevurah in Hod
|
q
|
|
|
31
|
Tiferet in Hod
|
b
|
|
|
32
|
Netzah in Hod
|
f
|
|
|
33
|
Hod in Hod
|
n
|
|
|
34
|
Yesod in Hod
|
u
|
|
|
35
|
Malchuts in Hod
|
unf bqj
|
|
|
36
|
Hesed in Yesod
|
y
|
Friday
|
|
37
|
Gevurah in Yesod
|
g
|
|
|
38
|
Tiferet in Yesod
|
l
|
|
|
39
|
Netzah in Yesod
|
p
|
|
|
40
|
Hod in Yesod
|
z
|
|
|
41
|
Yesod in Yesod
|
q
|
|
|
42
|
Malchut in Yesod
|
qzp lgy
|
Friday
|
The Shechinah is within the protection of Zer Anpin. She rejoices and He
bursts in love in return.
|
43
|
Hesed in Malchut
|
c
|
Shabbas
|
|
44
|
Gevurah in Malchut
|
q
|
|
|
45
|
Tiferet in Malchut
|
w
|
|
Moses
|
46
|
Netzah in Malchut
|
x
|
|
Messiah also the gematria Nachman
|
47
|
Hod in Malchut
|
y
|
|
|
48
|
Yesod in Malchut
|
t
|
|
Zer Anpin descends and joins with Nukva, his eternal love.
|
49
|
Malchut in Malchut
|
tyx wqc
|
|
In the letters {yq – end, this is the last
and highest state.
|
Rabbi Nachman of Breslov attempted to capture the secret of the
42-letter name in his fifth story,
“The Prince of
Precious Stones.”
[1005]
His approach is to understand the name metaphorically. While not revealing the
origin of the individual letters, his insights add to the picture and help us on
our journey.
Text
10-18: Nachman's Prince of
Gems
The story begins with a king finding that he is not able to have
children with the queen. The king asks the Jews of his kingdom to pray on his
behalf that he may have a son to take over the kingdom. The Jews reply to the
king that he will need the prayer of a tzaddik to accomplish
this.[1006] The king asks the
people to find a tzaddik. They search far and wide and finally discover a
hidden tzaddik. The king speaks gently with the tzaddik and he agrees to pray
on the king’s behalf for the sake of the Jews in the kingdom, that he will
have a child. The prayers work and the queen gives birth to a daughter. The
king finds that she is very beautiful and very talented. She is able to play
different musical instruments and by the age of four is versed in the knowledge
of the kingdom like someone of the age of thirty.
While the king is happy with his daughter, he feels that he still must
have a son to leave the kingdom to. The king learns however that the tzaddik
has died and is at a loss of what to do. He asks the Jews to search for another
tzaddik, which they do and they find another hidden tzaddik. Once again the
king speaks to him and the tzaddik says that he can do nothing. The king
encourages saying the fate of the Jews of the kingdom are in his hands. The
tzaddik asks the king if he is willing to do anything. The king says he is
willing to do anything to have a son.
The tzaddik says bring me every type of precious gem in the kingdom.
The king complies. (When a tzaddik asks that one does something if one complies
right away, his request will be answered) The tzaddik says to the king and
queen that they will have a very special son composed of all these gems. He
grinds the gems up into a powder and makes the king and queen drink the dust.
Soon the queen is pregnant again and has a son.
When the son is born, the king notices that he is ordinary looking with
flesh and he doesn’t see that he is made of gems, but since the king is
happy he has a son he soon forgets what the tzaddik told him. The princess is
upset that she is no longer the center of attention, but she is consoled that at
least the son is not made of gems.
One day the child prince is chopping wood and he cuts his finger and
cries out. The princess hears this and runs over to bandage the cut. However,
when she looks into the cut, she sees a shining diamond inside. This arouses
her jealousy and she feigns sickness. The king sends for different doctors to
try to cure his daughter, but none of them know what to do. Finally he sends
for a magician who talks with the girl.
When the princess sees the magician she decides to confide in him and
tells him that she was only feigning illness. She asks if he has a magic potion
that can make a person leprous? He said he does. She asked, “Can this
magic be refuted?” The magician said there is a way to guarantee that
the magic cannot be reversed. The magician says if the potion is thrown into a
river after its use it cannot be reversed. The daughter uses the potion and
causes her brother to become a leper and throws the potion into a place in the
river.
The king sees that the prince has acquired a disease. He decreed that
the Jews should daven for the sake of his son. Once again the Jews sought out
a tzaddik, the one that originally told the king that he would have a son. They
found the tzaddik who was still dismayed that G-d did not make the prince of
gems. The tzaddik comes to the king and davens with all his heart that the
prince be cured. Instead heaven reveals that the cause of the leprosy is
magic. The tzaddik tells the king that the only solution to reverse the magic
is to throw the magician who made the magic into the river
too.[1007] The King said I
will give you all the magicians in the kingdom to do likewise.
When the princess heard this she became frantic and went to the water
where she had thrown the potion. There she slipped and fell into the river.
The tzaddik felt this and said now the prince will be cured. The skin of the
prince peeled off and he was revealed that all his body consisted of
gems.The prince in the story is
Moses.
[1008] The precious
stones are the 600,000 souls of the Jewish people. “Precious stones that
are lying in the streets that are being ignored, that are being trampled
upon.”
[1009] The term,
‘precious stones’ refers to the souls of Jewish people, though
trampled down will rise up
again.
[1010] The Tikuney Zohar
teaches that before one can reveal his greatness, first there must be a descent
and then an ascent can follow. The Gemara teaches that Basya, the Egyptian
princess went down to the river to convert and purify herself. When she touched
the casket with Moses, he became a leper. When he came to Mt. Sinai and adopted
the mantle of leadership, then the brilliance of the 600,000 shown, and the
leprosy was removed.
The Midrash says that there
is a woman who gave birth to 600,000 souls at one time. This is Yocheved, the
mother of Moses. Breslov explains that she is also the mother of all Israel,
because Moses was equal to all the souls of Israel
combined.
[1011]
Text
10-19: Midrash Rabbah Song of Songs 1:65 or
4:2
As Rabbi was once expounding the Scripture, the congregation became
drowsy. In order to rouse them he said: ‘One woman in Egypt brought forth
six hundred thousand at a birth’ There was a certain disciple there named
R. Ishmael son of R. Jose, who said to him: ‘Who can that have
been?’ He replied: ‘This was Jochebed who bore Moses who was
counted as equal to six hundred thousand of Israel’; for so it says, Then
sang Moses and the children of Israel (Ex. XV, I); And the children of Israel
did according to all that the Lord commanded Moses (Num. I, 54); And there hath
not arisen a prophet since in Israel like unto Moses (Deut. XXXIV,
10).[1012]
The Breslov idea is that the Messiah encapsulates all the souls of the Jews
and Moses is equal to the Messiah. From here, we understand why the prince is
made entirely of gems. Thus, the prince possessed the qualities of all Jews.
The story revolves around the leader of the 600,000 souls. Every person
must know in order for a person to get to a state of purity, reveal his precious
soul, one must remove an outer shell of ‘tumah’ - impurity, that is
the ‘klipah’ (klipah kadma v-pri – the shell proceeds the
fruit).
[1013] If one wants to
eat the fruit, one must first remove the rind. In order to remove this, one
must be willing to go through a descent and battle the evil forces and be
willing to attach to the - Tzaddik Emets, Moshe
Rabenu.
[1014] If he resorts to
the origin of his neshamah who is Moshe Rabenu, the Tzaddik Emets, he will
obtain purity and the ‘klipah’, the impurity will come
off.
Text
10-20: Zohar 2:233b
The same lesson is indicated in the words, “I went down into the
garden of nuts” (S.S. 6:11). For, as the nut has a shell surrounding and
protecting the kernel inside, so it is with everything sacred: the sacred
principle occupies the interior, whilst the “other side” encircles
it on the exterior. This is the inward meaning of “the wicked doth
surround the righteous” (Habakkuk 1:4). The same is indicated in the very
name EGVZ (nut) - zwga.
[Tr. note: The
numerical value of EGVZ (1+3+6+7)=17. Similarly, HT (sin) (9+8=17) and TVB (the
good) (9+6+2)=17.]
[1015]As the fruit
contains both nourishment and a rind, we are both holy soul with impurity.
Similarly, the Hebrew word for fruit, ‘pri’, includes both the name
of G-d, Adonai, and the impure shell, the ‘klipah’, within its
numbers:
[1016]
yrp = 290 =
hpylq ynda
Now we examine the Breslov understanding of the 42 Letter Name from the
Tikuney Zohar and the
“Prince of Gems” story
above.
[1017]
Table
10-5: The Forty-Two Letter Name in Rabbi
Nachman’s Prince of Gems
Forty-two Letter Name and Ana
B’Coach
|
Breslov
MetaphorsMeditations
|
Story
|
{ty
gba
tldg jkb
ana hrwrx rytt ]nymy
We pray Thee, G-d, free captive
Israel Through Thy right hand’s mighty
power.
|
aygb
hnwpx
hrwt
hesed
meditate
on this name on Sunday
|
The Torah is hidden in the valley. [The
Torah alludes to Moshe Rabenu (his Torah).]Moshe
Rabenu was hidden in the valley.[BGAI alludes to Baal
GimmelYod[1018] Aleph -
Hashem]
Moshe Rabenu is master of the 13 midos of
Hashem. Torah is hidden within this master of the 13
qualities of Hashem.[Moshe Rabenu is the Vav of
Hashem’s Name.]
[1019]
[This corresponds with the Name MH where Vav
is spelled waw which
is 13.][1020]
Moshe is as master of the
Torah. The Torah consists of 600,000 letters
corresponding to 600,000 Souls Every word in the Torah
is a precious stone. Hence, this refers to the Prince
of Gems.
|
}fc
urq
]mu tnr
lbq arwn wnrhf
G-d of
awe, receive Thy people’s prayer; Uplift us, make
us pure.
|
}fc
urq
gevurah
meditate on this name on Monday
|
He splintered or divided the Yam –
waters. [1021]
He divided, split or tore away the
Yam.If Moses divided the waters it wasn’t
sufficient, The satan came and said, “Why should
only the Egyptians die”,for the satan had a
claim against the Jews as being just as
guilty.Moses’s prayers tore away the satan from
the Yam.Dividing the waters of the
Yam-ChokmahLet the Jews enter and learn the depth of
wisdom and endless waters of the
Torah.Carry away and removing the
satan,which is the evil magic –
[wck in the
waters.[1022]
In the Prince of Gems, the tzaddik and
princess remove the evil magic in the waters, the
satan, that caused the leprosy.
|
cky
dgn
rwbg
an ]dwjy ycrwd \rmc
tbbk
Almighty G-d, we pray
Thee, Guard as the apple of the eye
those who seek Thy unity.
|
cwalpynh
ta ]mak dgn
tiferet
meditate
on this name on Tuesday
|
I will make the miracles for you. Yod-shin
is yesh from the caph which is keter -
rtk.Keter
gives forth the reward for tzaddikim which will be true for all
Jews.The Zohar says yod is
hochmah,[1023]
the shin is Moses,
tiferets, containing all three sefirot,
Shamayim.[1024]
This is in the hands
of Moses who will lead the Jewsto ultimate victory and
even in the world to come,they will be there through
his zehus - merit.
|
gtx
rfb
\mjr \rhf
\krb \lmg dymt
]tqdx
Bless us, cleanse
us, And ever temper for us Thy
justice with Thy Mercy
|
bfr
trapt
}g
qydx
netzah
meditate
on this name on Wednesday
|
The righteous nurturing souls in the Garden of
Eden Tzaddik is Moses and
AaronGimmel is gan or the lower Garden of
EdenTav is tiferets or the
higher Garden of EdenBets
tet resh is ratov –
bfrwhich means
moist, wet, and fertile where souls grow.This is the
special garden where the neshamah – the soul is
watered, in this fertile ground. This is dependent on
the faith that a Jew has in the Tzaddik Emets and in
the words of the
Torah.[1025]
Moshe Rabbenu and Aaron are
the caretakers of this garden nurturing souls to
grow.
|
unf
bqj
cwdq
}ysj ]tdu lhn ]bwf
brb
Almighty and
holy, Lead on Thy flock in
Thy bountiful goodness.
|
\dab
ufn qj
hod
meditate on this name on Thursday
|
He planted a law for Adam
Natah is
planted. The gematria for the name of G-d Anyin-Bet
– 72 - bu is
here. This shows that Ayin Bet is the source for
netzah, hod, and yesod, just as it is for hesed,
gevurah, and tiferets.
|
qzp
lgy
hag dyjy hnp
]mul ]tcdq
yrkwz
Supreme and only
G-d, Turn to Thy people who
are mindful of Thy holiness.
|
hcdq
urz
\wydp lgy
yesod
meditate
on this name on Friday
|
In the 6000th year Hashem will reveal the
redemption of his holy children
Hashem will reveal in the time of
Moshiah’s coming the redemption of his holy
children.
This being the sixth group alludes to the
6000th year. The first word is from reveal -
galah - hlg where
y’galeh - lgy is
‘will reveal’. Pidyom is
redemption. Zerah is seed or children
here. K’doshah is
holy.
Similarly, the word gelah –
hlyg means
rejoice. We rejoice as the time for our redemption, our
return to Israel, approaches.
|
tyx
wqc
lbq
wntuwc wntqux
umcw twmlut
udwy
Accept out
prayer, give ear to our
cry, Thou who knowest our inward
thoughts.
|
{qw tyc
malchut
meditate on this name
on Saturday
|
The six and the end Shis is
‘six’. V’katz is ‘and
end’After the six above, there is the
end.It will all end happily when this end comes
through malchut which is Emunah – faith.The vav
and tzaddik are two letters Rabbi Nachman struggled to
understand.Vav is tiferets of
malchutsTzaddik is netzah of
malchuts.Tiferets alludes to the Tzaddik
Emet.Netzah alludes to Moses and his prophecy and for
Breslov, the Messiah.Rabenuzal
said that he himself was the T’hiyas Moshiach ben
David,the living messiah son of
David.Tzaddik also alludes to Yesod since Joseph is
considered the righteous one.Yesod also alludes to
Messiah Son of Joseph.The shin is Shabbas. Kaitz
alludesto end of the week. Yod and Vav is
G-d’sextra connection on this day. Tav
indicatesthat all G-d’s creative force is
containedbetween the Alpeh and Tav of this
name.
|
The 600,000 souls finally come forth in all their glory due to their
struggle and unwavering faith in the Tzaddik Emets and the Torah, knowing the
Moshiach will lead them to perfection.
Table
10-6: Letter Chains of the Name of G-d above
Keter
Place - \wqm
|
Expansion
|
72 – AV – bu
|
YOD HEH VYV HY – yh wyw yh dwy
|
63 – SaG – gs
|
YOD HY VAV HY – yh waw yh dwy
|
45 – MaH – hm
|
YOD HA VAV HA – ah waw ah dwy
|
52 – BeN –
בן
|
YOD HH VV HH – hh ww hh dwy
|
It is important to note that MaH corresponds to the Shechinah or
Malchut or the lowest of the sefirot. BeN is Zer Anpin that is the six sefirot
above closer to the Shefa. Why is MaH then listed above BeN? The Bahir hints
at an explanation where Malchut is seventh and Yesod is eighth in
position.
[1026] Zer Anpin
honors the Shechinah by placing her before himself though in a meditation
through the chains one will encounter MaH before
BeN.
[1027]
Text
10-21: Zohar 1:1b on MaH:
This end of heaven is called Who. There is another below, called What
– MaH. What distinguishes the two? The first, concealed one—called
Who—can be questioned. Once a human being questions and searches,
contemplating and knowing rung after rung to the very last rung—once one
reaches there: What? What do you know? What have you contemplated? For what
have you searched? All is concealed, as
before.[1028]Now, we
leave the Breslov interpretation and turn to the coding theory of the forty-two
letter Name. The first seven words in Genesis comprise 28
letters.
[1029]
This alludes to the lunar month of four weeks that is the basis for the seasons
of the calendar. There is a teaching that the first forty-two letters of the
Torah contain the Forty-two Letter Name of G-d.
[1030] There is also a teaching
that there are 42 letters between consecutive numbers in the beginning of the
Torah constituting a date for the creation of the world.
Text
10-22: Satinover on the Forty-Two Letter Name
"You should know a decryption [lit. kabbalah] of this second section in
Genesis has been passed down to us, beginning from the verse 'In the
beginning...' up to the letter b[beyt; the 42nd letter in Genesis] which
contains a name of 42 letters that hints at God's activities before the
creation—but only by means of 'many permutations.' Bachya was referring
to a little-known observation made two centuries earlier by another sage,
Rabbenu Tam (and even earlier by one Nechunya ben HaKanah, discussed below). Tam
had observed that encoded into the opening passages of Genesis was a 42-letter
name of God. But more than that, Bachya claimed, there lay within its compass
the necessary information for calculating the unfolding of the "days and
seasons," starting with the moment of the creation of the sun and moon and ever
after, according to the ancient tradition that "...the luminaries were created
on the fourth day, and by them we count the years of the world." Tam did not
commit the details of this calculation to writing, however. Two centuries
later, Rabbenu Bachya did so, by describing in one of his books what he called
"the date which is the true starting point of all calculations of the
astronomers" (hence the date to be used for "prophetic" calculations as well.)
He explained: "...if the eyes of your heart will be illumined, you will find
this date encoded in the text, such that between each of its numbers lies as
well 42 letters.[1031]
The wise will understand that this is not by chance, but a clear sign involving
the very birth of the world."
Table
10-7: The 42 Letter Name and First 42 letters of
Genesis
Forty-two Letter Name
|
Bereshis
|
{ty gba
|
tyc arb
|
}fc urq
|
hla arb
|
cky dgn
|
cht a\y
|
gtx rfb
|
taw \ym
|
unf bqj
|
hw{ rah
|
qzp lgy
|
tyh {ra
|
tyx wqc
|
bww hth
|
During the fourteenth century, Rabbi Rabbenu Bachya identified patterns
of letters and numbers encoded within the Torah. He explained: "If the eyes of
your heart will be illuminated, you will find [the starting date of the world]
encoded in the text, such that between each of its numbers lies [the 42-letter
name of God]. The wise will understand that this is not by chance, but a clear
sign involving the very birth of the world."
[1032]
A 13th-century Cabalistic rabbi, Bachya ben Asher of Saragossa, Spain,
wrote of certain hidden information that was revealed to him by reading every
42nd letter in a portion of Genesis. This method of skipping over letters
according to a particular sequence in an attempt to discover hidden messages is
the basis for the modern Bible-code
concept.[1033]Here is a
discussion on the 42 Letter Name brought down from Rabbenu
Bachya:
[1034]
Text
10-23: Rabbi Bachya on the Forty-Two Letter
Name
The book was written by a thirteenth-century sage, Rabbenu ("Our Rabbi")
Bachya ben Asher of Saragossa, in Spain. Rabbenu Bachya's more general
writings are widely taught today, especially because of the clarity and
simplicity of his style. His teachings in "Kabbalah"—the Jewish mystical
tradition, combining contemplative prayer with a variety of
mathematically-influenced methods for studying Torah—were highly respected
at the time, and until today. Yet his commentaries contain some unusual and
cryptic asides.
For example, at the very beginning of his major work (the one Weissmandl
was given by his grandfather), Bachya makes a remark that clearly must have
electrified the young Weissmandl when he first came upon it. Indeed, he would
return again and again throughout his life to the principles therein hinted at,
especially during the dreadful days in the bunker. Bachya introduced the subject
as follows:
"You should know a decryption [lit. kabbalah] of this
second section in Genesis has been passed down to us, beginning from the verse
'In the beginning...' up to the letter b[beyt; the 42nd letter in Genesis] which
contains a name of 42 letters that hints at God's activities before the
creation—but only by means of 'many permutations.'
Bachya was referring to a little-known observation made two centuries
earlier by another sage, Rabbenu Tam (and even earlier by one Nechunya ben
HaKanah, discussed below). Tam had observed that encoded into the opening
passages of Genesis was a 42-letter name of God. But more than that, Bachya
claimed, there lay within its compass the necessary information for calculating
the unfolding of the "days and seasons," starting with the moment of the
creation of the sun and moon and ever after, according to the ancient tradition
that "...the luminaries were created on the fourth day, and by them we count the
years of the world." Tam did not commit the details of this calculation to
writing, however.
Two centuries later, Rabbenu Bachya did so, by describing in one of his
books what he called "the date which is the true starting point of all
calculations of the astronomers" (hence the date to be used for "prophetic"
calculations as well.) He explained:
"...if the eyes of your heart will be illumined, you
will find this date encoded in the text, such that between each of its
numbers lies as well 42 letters. The wise will understand that this is not
by chance, but a clear sign involving the very birth of the world."
The calculations Bachya was talking about are extremely complicated. But
even as a boy, Rabbi Weissmandl had mastered them and confirmed for himself that
the critical number was indeed encoded precisely as Bachya said it was. Later,
while a still a student, Rabbi Weissmandl became an expert in the equally
complicated rules that govern the construction of the mikveh, or ritual bath
(from which, incidentally, the tradition of Baptism evolved). And in 1931 he
published his first book, a volume that hearkened back to his earliest
discoveries in Bachya's text: Hilchot haChodesh: "The Laws for Fixing the New
Moon."
Throughout his life, Rabbi Weissmandl remained certain that there was
embedded within the Torah, via Bachya's description of the skipping of equal
intervals of letters, divinely ordained information. Bachya was not the first to
point to the existence of encrypted information in the Torah. Hints were
scattered throughout the vast store of Jewish literature. Indeed, the ancient
belief that God had created the world via combinations of letters was directly
linked to the mysterious ideas concerning the various "names of God." It was
said, for example, that the Torah consists entirely of permutations of the names
of God. And of Bezalel, the craftsman who constructed in the desert the movable
Tabernacle that housed the Ark—containing within it the Tablets of the Law
and the original Torah scrolls (following the escape from Egypt)—it was
said, "he knew how to combine the letters of the Divine Names with which heaven
and earth were created."
His imagination fired, Weissmandl took an extraordinary step as a youth:
he wrote out on white cards, in ten by ten arrays, the entire
304,805-letter text of the Torah. This formalized the method hinted at by
Bachya's statement; and it facilitated the discovery of at least those codes
encrypted at intervals and multiples of ten letters, of which Weissmandl
believed there were many. There are 42 places where Israel
camped on their journey from Egypt to Israel. These rest stops represent a
ladder of cleansing within the context of the Forty-Two Letter Name of G-d.
There are 42 days between the end of Passover and
Shavuot.
Some consider that
the name derives from the initial letters of Nehunia ben Hakanah’s
“Anah B’Coach” sung before L’chai Dodi. Nehunia still
practiced his simple prayers as he received those
greater:
[1035]
I heard from my master [the Baal Shem Tov] that even after Rabbi Nehunia
ben HaKaneh knew all the [Kabbalistic] meditations associated with prayer, he
would still pray like a small
child,[1036]The Hai
Gaon says that each of the individual six letter names is significant in its own
right. The fifth has the gematria 241 equating to the angel
Gazerael.
[1037]
“Speaking this Name in its entirety counteracts an evil decree issued
against one in
Heaven.”
[1038]The
42 Letter Name begins with Av –
ba –
Father, associating with the sefira of Hochmah and Partzuf Abba. Rav in
Tractate Kiddushin, 71a had the following comments on the 42 Letter
Name:
Text
10-24: Tractate Kiddushin on the Forty-Two Letter
Name
That this Name is to be revealed only to a man who stands in the middle
of his life, who is pious and modest, who never gives way to anger and to drink,
who is not obstinate. Whoever knows that Name and preserves it in purity is
beloved in heaven and beloved upon earth; is well considered by man and inherits
both worlds.[1039]
From this point onwards bara shith, “he created six”, from
the end of heaven to the end thereof, six sides which extend from the supernal
mystic essence, through the expansion of creative force from a primal point.
Here has been inscribed the mystery of the name of forty-two
letters.
The mystery of the 42 Letter Name is related again in the
Zohar to creation. Here the name is separated into six groups of seven letters
each for the six walls of creation. These are the four directions, north,
south, east, and west as well as up and down.
AND THE EARTH WAS VOID AND WITHOUT FORM. This describes the original
state-as it were, the dregs of ink clinging to the point of the pen-in which
there was no subsistence, until the world was graven with 42 letters, all of
which are the ornamentation of the Holy Name. When they are joined, letters
ascend and descend, and form crowns for themselves in all four quarters of the
world, so that the world is established through them and they through it. A
mould was formed for them like the seal of a ring; when they went in and issued,
and the world was created, and when they were joined together in the seal, the
world was established. They struck against the great serpent, and penetrated
under the chasms of the dust fifteen hundred cubits. Afterwards the great deep
arose in darkness, and darkness covered all, until light emerged and cleft the
darkness and came forth and shone, as it is written, “He uncovers deep
things out of darkness, and brings out to light the shadow of death” (Job
XII, 22).[1041]
Waite mentions from the Zohar in “The Holy
Kabbalah”:
[1042]
Text
10-25: The Personification of Evil
From the kind of union which is predicated concerning SM and the evil
serpent, they seem to pass easily one into another, and it is presumably in this
way that we hear of a great serpent – the dragon of later Kabbalism
– which was cast into the abyss with his legions when the Sacred Name of
42 letters was first graven upon the seal of G-d. But the abyss subsequently
gave up the demons and the surface of the earth was covered with darkness till
celestial light illuminated the world.
[1043]This is
based on the Zohar and illustrates numerous ideas that entered Judaism during
the Persian exile. Herein is the concept of fallen angels and the concept that
the serpent in the Garden of Eden was one of them. The personified evil who was
the Serpent in the Garden of Eden was not mainstream Judaism, but became
mainstream in Christianity. The five sects were the
Pharisees
expounding the law and accepting the Prophets; the
Sadducees or high priests holding only to the Five
Books of Moses which they required for the priestly law; the
Essenes with their eschatology of wars between
angels of light and darkness; the
Samaritans of
the North who maintained the non-Davidic or Israelite form of the religion
constituted of Assyrian relocated peoples intermarried with Israelites; and
finally the
Christians with the belief in the suffering
messiah
who came, redeemed, and died. The Sadducees
were descendents of Tsadok, one of the two priests serving King
David.
[1044] David
said:
[1045]
And let Tsadok the priest and Nathan the prophet anoint
him there king over Israel;
and blow with the trumpet, and say, Long
live king Solomon!
The vowel groups, which are the souls of the letters, the tools of
creation, together add to
42.
[1046]
Table
10-8: Vowel Groups of the 42 Letter Name
Vowel
|
Symbol
|
Sound
|
Phonetic
|
Written Form
|
Value
|
Cholam
|
|
Oh
|
AoO
|
אוֹ
|
7
|
Kametz & Patach
|
|
Ah
|
AaH
|
אָה
|
6
|
Tzere
|
|
Aae
|
AeY
|
אֵי
|
11
|
Chirek
|
ִ
|
Eee
|
AiY
|
אִי
|
11
|
Shurek & vav with dot in center
|
וּ
|
Ooo
|
AuU
|
אוּ
|
7
|
Abraham Abulafia continues on this
idea:
[1047]
All the vowels therefore point to the fact that they are “in
God’s Hand” (Be Yad YHVH, hwhy dyb
= 42). This is alluded to in the verse, “Let us fall in
God’s Hand, for His mercies are great, but let me not fall in the hand of
man.” (2 Samuel 24:14).
Their mystery
is:
God hwla = 42
My only
One ydyjy = 42
In
them \b = 42
My
heart ybl = 42
Will be
worthy. hkzy = 42
And this
mystery is
Enough! Enough! Enough! yd yd
yd = 42
Along these lines Rabbi Nachman says that there are three
“hands” in the name 42 that correspond to
Hesed, Gevurah and
Tiferet.
[1048] They are
“the great hand” –
hlwdgh dy,
“the strong hand” –
hqzjh dy, and
“the exalted hand” –
hmrh
dy.
[1049] These are
dy dy dy = 42. When the right and left hands
strike in a clap they disperse evil and raise us upwards.
Exodus 14:31
teaches us of the “great hand”:
And Israel saw the great hand, which the Lord did upon the
Egyptians; and the people feared the Lord, and believed the Lord, and his
servant Moses.
Exodus 13:9 teaches us of the “strong
hand”:
And it shall be for a sign to you, upon your hand, and for a memorial
between your eyes, that the Lord’s Torah may be in your mouth; for with a
strong hand has the Lord brought you out of Egypt.
Exodus 14:8 teaches us of the “exalted hand”:
And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued
after the people of Israel; and the people of Israel went out with a high
hand.
Finally in Psalm 91:14 we have the phrase Ki Bi –
yb yk, because for me, which is 42:
Because he has set his love upon me, therefore I
will deliver him; I will set him on high, because he knows my
name.
And this is the explanation of Ki Bi, “I will deliver him”.
Ki Bi has a value of forty-two, which is three times Yad, hand. The yearning in
the heart is revealed in the hands. We see, then, that through the yearning in
the heart it comes into the hands. This is the aspect of clapping, through
which I will deliver him corresponding to mitigating the
judgments.
Rabbi Nachman refers to each of the seven six-letter groups as a vav
and thus, he says that there are seven vavs or seven pillars in the 42 Letter
Name of G-d. This alludes to the seven pillars that support the world. When
one takes a vow, a shavua, the word builds seven pillars. One may accept
charity and apply money with the seven pillars of the 42 Letter Name.
G-d’s blesses us with three hands of the 42 Letter Name.
Rabbi Nachman teaches from the
Arizal:
[1051]
In Etz Chaim, Chapter 13: Shem Mem-Bet is in Binah. And these forty-two
are the 370 lights that shine. Together with the eight white [hairs], this has
the same numerical value as BaShaLOM (in peace). And in Chapter 14, this is the
same numerical value as ChaShMaL –
חשמל
and MalBUSh –
מלבוש
(garment).
The Arizal teaches that the eight white hairs are four
on each of the cheeks of Arikh Anpin and expand to 42 and then to 370 lights
emanating from the face of Arikh Anpin. Adding 370+8 = 378 gives the gematria
of the small voice or electrum. There are 370 lights of holiness and 370 forces
of kelipot. The klipot attempt to consume the lights and they are the
moth – עש.
G-d provides the Chashmal or Malbush as a garment to protect one from the
moth.
The Hashmal is also Ezekiel’s vision of the electrum
or lightning of Hashem’s image into this world and that is also Malbush,
Elijah’s small voice in the cave.
Text
10-26: Sefer ha-Meshiv on The Garment of
Azriel
The issue of the garment of the speaking angel [ha-malach ha-maggid] who
will come to someone and teach him Torah, I found it written in the book Marot
le-Maggid (speaking visions) and the angel [who reveals himself] is called
Azriel and he has revealed to him great and hidden things which no mouth can
tell. You should know that the secret of causing the descent of the supernal
book is the secret of the descent of the supernal chariot, and when you
pronounce the secret of the Great Name, immediately the force of the
‘garment’ will descend downwards, which is the secret of Elijah, who
is mentioned in the works of the sages. And by this R. Simeon bar Yohai and
Yonathon ben Uziel learned their wisdom, and they deserved the secret of the
‘garment’ and to be dressed in it. And R. Hanina and R. Nehunya ben
Ha-Kanah and R. Akiva and R. Ishmael ben Elisha and our holy Rabbi [R. Yehudah
ha-Nasi] and Rashi and many others [learned] likewise. And the secret of the
‘garment’ is the vision of the ‘garment’, which the
angel of God is dressed in, with a corporeal eye, and it is he who is speaking
to you because you did not merit to see him as they did; they received this
privilege because they had a pure spirit and they merited the vision. And the
secret of the ‘garment’ was given to those who fear God and meditate
upon His Name; they have seen it, those men who are the men of God were worthy
of this state. And they fasted for forty days continuously, and during their
fast they pronounced the Tetragrammaton forty-five times, and on the fortieth
day [the ‘garment’] descended on him and showed him whatever he
wished [to know], and it stayed with him until the completion of the [study of
the] subject he wanted [to know]; and they [perhaps Elijah and the
‘garment’] stayed with him day and night. Thus was it done in the
days of Rashi to his master, and the latter taught him [Rashi] this secret [of
the ‘garment’], and by means of it [the secret] he [Rashi] composed
whatever he composed, by means of his mentor and instructor. Do not believe
that he [Rashi] wrote this down from his own reason for he did it by the secret
of the ‘garment’ of the angel and the secret of
mnemotechnics,[1052]
which explain the questions one is asking or compose a book one wishes to
compose, and [thus] were all the sciences copied, one by one. By this technique
the ancient sages learned from him innumerable sciences. And this happened in
the days of the Talmud and in the days of Rashi’s master and in the days
of Rashi, too, since his master began this [usage], and Rashi ended it, and in
their times this lore was transmitted by word of mouth, one man to another, and
this is the reason why all the sages of Israel relied upon Rashi, as at that
time they knew the secret. Therefore, do not ever believe that he [Rashi]
composed his commentaries on the Talmud and on the plain meaning of the Bible
out of his reason, but by means of this force of the secret of the
‘garment’, and that [force] which wore it, which is an angel, since
by means of it he could know and compose whatever he wished. This is the
[power] which elevates the letters of the divine name upwards, and it brings
downwards [both] the secret of the chariot and the thought of God. And those
who were able to see it are like prophets, and in the times of the Talmud many
used it. Afterward those who pursued the lore diminished, and they resorted to
the daughter of the voice [the bat kol], and the daughter of the voice is called
the supernal voice [ha-kol ha-elyon]. It is heard like the voice of a man
indeed, but they do not see a body, but a speaking
voice.[1053]The
Sefer ha-Meshiv teaches that to envision the ‘garment’ is a higher
level than to hear the Bat Kol.
Text
10-27: J. Abelson on Hashmal
Hashmal refers to hayot esh me-mal-le-loth – ‘the living
creatures of fire, speaking’ or ittim hashoth ve-ittim
me-mal-le-loth – ‘they who at times were silent and at times
speaking.’[1054] In the
literature of the mediaeval Kabbalah, the Hashmal belongs to the
‘Yetsiratic’ world (i.e. the abode of the angels, preside over by
Metatron who was changed into fire; and the spirits of men are there too).
According to a modern Bible commentator (the celebrated Russian Hebraist, M. L.
Malbim, 1809-1879) the word signifies “the Hayot [i.e. ‘living
creatures’ of Ezekiel, 1] which are the abode [or camp] of the
Shechinah [i.e. Divine Presence] where there is the ‘still small
voice.’ It is they [i.e. the Hayot] who receive the Divine effluence
from above and disseminate it to the Hayot who are the movers of the
‘wheels’ [of Ezekiel’s Chariot].”
There are 42 chapters in the book of Job. Each chapter explains its
corresponding letter of the Name. Within Job lies the secret of creation. Even
in the depths of despair and suffering, Job realizes, “tis not too late to
seek a better
world.”
[1055]Both
the 42 Letter Name representing creation and the 72 Letter Name representing
redemption are intimately connected with the
Tetragrammaton.
[1056]
Text
10-28: Forty-Two Letter Name in the
Tetragrammaton
Finally, there is yet another name, dealt with in
... Kabbalah, and that is the name of 42 letters. Not that a single
utterance of a single name consists of 42 letters, for any intelligent person
would realize, as Maimonides teaches, that no single name can be found written
with so many letters. But a number of names entwined closely together and pieced
together from many letters lead the Kabbalist through hidden reasonings to the
true understanding of God the Tetragrammaton, Yod
H Vav H, which also signify arithmetically 42. Forty-two letters of this sort,
joined in such a way through such separate names, are referred to as one name
because in the end they signify only one thing, just as in the opposite case,
other names may be made up of a number of elements collected together to signify
many separate things through a single word.
...
The ineffable four letters denote God as he is above all being. Ehieh
represents God as he is in all being, Adonia shows God as he is the Lord of all,
and Sadai shows him as he is lacking nought. Similarly the name of the 42
letters, whether it be received from transposed or straight forward combination,
designates God the Creator of heaven and earth and of all that is visible and
invisible. So these twenty three names, each of which has forty-two letters
taken in accordance with the order of the twenty-three alphabets, are all
derived from the first verses of Sacred Scripture: "In the beginning God created
the heaven and the earth. And the earth was empty and void." Starting with beth
as the first letter and ending with beth as the last letter in the Hebrew text
as spoken by the Holy Spirit, the Kabbalists produce the 42 letters by always
putting one letter for each letter under one and the same combinatory yoke.
There are other Kabbalists who have indulged in higher speculation and transcend
creation and the creatures, who stand in the sole emanation of the Deity. In
holy manner they bestow that emanation, under a vow of silence and through the
holy name of twelve letters and the name of 42 letters, upon those worthy men
who are devoted to God.
Text
10-29: The Intimate Expansion of the
Tetragrammaton in Creation
יוד
ה וו ה
5 + 12 + 5 +
20
42
Here there is an intimacy of the male energy of G-d overflowing in love
for the female energy of God. The letters Yod and Vav are the masculine letters
in the Tetragrammaton overflowing in loving energy for the feminine energy.
What is the nature of this overflow? The Intimate-letters are the
Expanded-Name minus the Tetragrammaton:
Text
10-30: Intimate Letters in the Expansion of the
Tetragrammaton in Creation
ו
ד ו
Six ways of Love Knowledge
Love from Wisdom
There is an initiation of love from the will of God transmitted
from wisdom through knowledge and received by the first Heh or understanding in
the Name of God.
Later the energy of understanding descends in six ways of love from the
mother aspect to the daughter aspect or the final Heh in the Name of God. The
six ways of love are the six directions of space that the Sefer Yetzirah
discusses. Love is present fully in all directions of
space.
The double bond
vav-vav relates to creation in terms of the twelve months of the year and the
twelve tribes of Israel and is the essence of love. Six is the number of the
planet Venus that oversees romance and creativity. As our love ascends to God
there is also love descending in return.
Text
10-31: The Expansion of the
Tetragrammaton in the Name of
Redemption
יוד
הי ויו הי
15 +
12 + 15 + 20
72
Text
10-32: Intimate Letters in the Expansion of the
Tetragrammaton in Redemption
י
י
י
ד
ו
ו
Keter
Binah Hochmah
Daat
Gevurah
Hesed
This expansion is from the level of AV above Atzulut. The intimate
letters reveal that the five upper sefirot and knowledge are the source of
redemption while the lower five receive the redemptive
energy.
The Zohar bridges a relationship between
the 42 Letter Name of God and the 72 Letter Name of
God:
[1057]
Text
10-33: Zohar on the 42 Letter Name of God
R. Judah followed with a discourse on the verse: “The counsel
(sod) of the Lord is with them that fear him; and his covenant to make them know
it” (Ps. xxv, 14). ‘ “The counsel” (sod),’[Tr.
note: Sod in the Bible =counsel; in post-Biblical Hebrew = secret.] he said,
‘alludes to the sublime mystical knowledge which remains hidden and
undisclosed save for those that fear the Lord continuously and thus prove
themselves worthy of these secrets and able to keep them. Observe that the world
has been made and established by an engraving of forty-two letters, all of which
are the adornment of the Divine Name. These letters combined and soared aloft
and dived downwards, forming themselves into crowns in the four directions of
the world, so that it might endure. They then went forth and created the upper
world and the lower, the world of unification and the world of division. In the
latter they are called “mountains of separation” (bather) (S.S. II,
17), which are watered when the south side begins to come near them. The water
flows with supernal energy and with ecstatic joy. Whilst the Thought mounts up
with exulting joy out of the most Undisclosed One, there flows out of it a
spark: the two then come into contact with each other, as explained elsewhere.
[Tr. note: Zohar, Exodus, 220b.] These forty-two letters thus constitute the
supernal mystical principle; by them were created the upper and the lower
worlds, and they indeed constitute the basis and recondite significance of all
the worlds. Thus is explained the verse, “The secret of the Lord is to
them that fear him; and his covenant to make them know it”, the first part
alluding to the undisclosed engraven letters, whereas the latter speaks of the
revealed. Now, it is written: “And thou shalt put in the breastplate of
judgment the Urim and the Thummim” (Ex. XXVIII, 30). The term
“Urim” (lit. Iight, illumination) signifies the luminous speculum,
which consisted of the engravure of the Divine Name composed of forty-two
letters by which the world was created; whereas the Thummim consisted of the
non-luminous speculum made of the Divine Name as manifested in the twenty-two
letters. The combination of the two is thus called Urim and Thummim.
Observe that by the power of these sunken letters were the other
letters, namely, the raised letters forming the names of the tribes, now
illumined, now
darkened.[1058] The
letters of the Divine Name embrace the mystery of the Torah, and all the worlds
are a projection of the mystery of those letters. The Torah begins with a Beth
followed by an Aleph,[Tr. note: Allusion to B ereshith B ara E lohim (in the
beginning God created).] indicating thereby that the world was created by the
power of these letters,.the Beth symbolizing the female principle and the Aleph
the male principle, and both engendering, as it were, the group of the
twenty-two letters. Thus we read, “In the beginning God created the (eth)
heaven and the (eth) earth” (Gen. I, 1), where the particle eth
(consisting of Aleph and Tau) is a summary of the twenty-two letters by which
the earth is nourished. [Tr. note: v. Zohar, Gen. 16b.] Now, the same letters
were the instruments used in the building of the Tabernacle. This work was
carried out by Bezalel for the reason that, as his very name (Bezel-EI=in the
shadow of God) implies, he had a knowledge of the various permutations of the
letters, by the power of which heaven and earth were created. Without such
knowledge Bezalel could not have accomplished the work of the Tabernacle; for,
inasmuch as the celestial Tabernacle was made in all its parts by the mystical
power of those letters, the lower Tabernacle could only be prepared by the power
of the same letters. Bezalel was skilled in the various permutations of the
Divine Name, and for each several part he employed the appropriate permutation
of the letters. But when it came to the rearing up of the Tabernacle it was
beyond his power, for the reason that the disposition of those letter-groups was
entrusted to Moses alone, and hence it was by Moses that the Tabernacle was
erected. So Scripture says: “And Moses reared up... and [he] laid... and
put in...” (Ex. XL, 18) Moses, but not
Bezalel.’“The letters of the forty-two letter Name are
here interpreted as initials of mystical Names of God. This is an ancient
approach, which had a considerable influence on the medieval mystics; R. Eleazar
of Worms seems to have been one of the important avenues through which this
approach made its way into
Europe.”
[1059]
Text
10-34: Rabbi Eleazar of Worms on the Forty-two Letter
Name
אבג
יתז — these six letters, each and every
letter [standing for] a [Divine] name in its own right:
Aleph – Adiriron
Bet – Bihariron
Gimmel – Gihariron
Yod – Yagbihayah
Tav – Talmiyah
Zayin – Zatnitayah
By rights one oughtn’t to write everything or to vocalize them,
lest those lacking in knowledge and of negligible wisdom use them and be
stricken in understanding.Here is another theory on the origin of
the 42 Letter Name of God based on different letter
results.
[1060] The expanded
spelling has divided the last two letters of Havayah to the front and the first
two letters to the end of the Great Name.
Text
10-35: Jewish Encyclopedia on the Forty-two-Lettered Name of
God
The Forty-two-Lettered Name contains the
combined names of
(spelled in letters
= 42 letters),
which is the name of Azilut ("Animation").
The cabalists added the
Forty-five-Lettered Name as being the equivalent in value of YHVH
(
= 45). The name is derived from Prov. xxx.
4—"what is his name?"
The numerical value of the
letters ( = "what") equals 45 (Zohar, Yitro,
79a).
“In the Egyptian’s hand was a spear—as he said. Like
a weaver’s beam (Chronicles 1)—the staff of God in his hand,
engraved with the graven, explicit name, with the radiance of permutations of
letters engraved by Bezalel, called weaver, together with his academy, as is
written: the engraver, the designer, the embroiderer...(Exodus 35:35). That
staff was radiating the engraved name in every direction with radiance of the
wise who engraved the explicit name in forty-two colors. from here on, the
verse accords with what he said. Happy is his share!
An interesting commentary on this verse by Daniel Matt
follows
[1061]
Text
10-37: Radiance of the Wise
The name YHVH was permuted on the staff in forty-two ways. See Zohar
2:260a. On the forty-two-letter name of God, see above, page 2: “the
engraved, explicit name is sown in forty-two letters of the act of
creation.” Cf. Zohar 2:175b: “the forty-two holy letters of the
holy name, by which heaven and earth were created.”
10.11 The
72 Letter Name of God
As the 42 Letter Name associates with creation, the 72 Letter Name
associates with redemption. Urbach in “The Sages” describes a
papyrus, which portrayed the Divine name in a triangular
structure.
[1062] At the base
were 12 positions for the 12 Letter Name, and then 42 positions for the 42
Letter Name and then the full 72 positions ending at top. Adjusting the rows
one can see the pyramid structure.
Text
10-38: Urbach on the Names of God According to the Magical
Papyri
The writing of the Names in amulets and for magical purposes was
performed according to the usual practice in this art. The Name of twelve
letters, mentioned in a Babylonian Baraita, and the Name of forty-two letters,
of which Rav speaks in Kiddushin 71a, and the Name of seventy-two letters, with
which, R. Avin tells us, the Holy One, blessed be He, redeemed the children of
Israel from Egypt—none of these is explained either in the Talmud or in
the Amoraic Midrashim. On the other hand, there are numerous philosophical and
mystical explanations. But undoubtedly the discovery of the magical papyri has
served to clarify the subject of these Names, as M. Gaster and L. Blau have
shown. In these papyri the sounds of the Greek alphabet are used for
combinations of names in various patterns. This combination of letters, which
is called (Greek omitted), was achieved by Jews by means of the Tetragrammaton.
Writing it three times produced the Name of twelve letters. A triangular
structure, whose base consists of twelve letters – that is, three times
the Tetragrammaton – and the succeeding lines contain progressively one
letter less, until at the apex the Tetragrammaton is attained, comprises a total
of seventy-two letters. The first four rows form the Name of forty-two letters.
Since these Names, which were called the ‘Great Name’, were based
upon the Tetragrammaton, it is not surprising that the same rules of caution
were applied to their
transmission.[1063]We
are forbidden to take the name of G-d in vain. One is punishable if, G-d
forbid, he curses someone with this name of
G-d.
[1064] That the gematria of
Hesed –
dsj is 72 teaches that the 72-letter
name is an overflowing of kindness beyond consideration of merit that brings our
redemption.
Figure
10-2: The Papyrus with the Seventy-Two Letter Divine Name
Structure
Three transcriptions of the Tetragrammaton make up the bottom row, while
the Forty Two Letter Name makes up the bottom four rows and the whole structure,
the Seventy Two Letter Name. The top row is the Tetragrammaton. Because the 12
Letter Name is not a subset of the Forty Two Letter Name by the actual letters,
the papyrus does not explain the origin of the specific letters of these names.
Being a Greek papyrus, the structure represents the influence of Greek thought
on Jewish
mysticism.
[1065]
Text
10-39: Midrash Rabbah Genesis on the Seventy-two Letter Name
of God
R. Eleazar said in R. Jose's name: The Holy One, blessed be He, promised
our forefather that He would redeem his children with these two
letters;[1066] but if
they repented, He would redeem them with seventy-two letters. R. Judan said: In
the passage, “ [Or hath God assayed] to go and take Him a nation from the
midst of another nation, by trials, by signs, and by wonders, and by roar, and
by a mighty hand, and by an outstretched arm, and by great terrors” (Deut.
IV, 34), You will find seventy-two letters; and should you object, that there
are seventy-five, deduct the second ’nation,’ which is not to be
counted. R. Abin said: He redeemed them by His name, the Name of the Holy One,
blessed be He, consisting of seventy-two letters.
[1067]
Rabbi Judan is referring to the following verse of 72 letters. If we
are worthy, our Master will redeem us by justice, and if not, He will redeem us
with mercy.
Text
10-40: Seventy-two Letter Redemption Name of
God
\yarwmbw hywfn uwrzbw hqzj dybw hmjlmbw
\ytpwmbw ttab tsmb ywg wl tjql awbl \yhla hsnh
G-d desired to go and take Him a nation from the midst of another
nation,
by trials, by signs, and by wonders, and by war, and by a mighty
hand,
and by an outstretched arm, and by great terrors
[1068] Here
the 72 Letter Name of G-d is the story of redemption, the Exodus from Egypt.
The writers of the Passover Haggadah included the 72 Letter Name so that we
could personally experience G-d redeeming us from
Egypt.
Allusions to the 72 Letter Name occur
throughout the Siddur, the Jewish prayer book. In the daily service at the end
of the morning psalms – Pseukei D’zimra, there is the Song of Moses,
Az Yshir Moshe, which consists of eighteen repetitions of YHVH –
hwhy,
[1069]
the Name of G-d, alluding to the 72 Letter
Name.
[1071] The Midrash Rabbah
Exodus, commenting on the Song of Moses, states that this section of Exodus
deals with G-d’s promise to redeem Israel from
Egypt:
[1072]
Text
10-41: Midrash Rabah Exodus on the 72 Letter
Name
Moses said, ‘And now Thou dost tell me to do so? Who am I?’
G-d replied, ‘By thy life, I will go down and save them. One woman came
into Egypt and on her account did I go down, and I saved her.’ When was
this? When Pharaoh took Sarah, as it says: “And the Lord plagued
Pharaoh.” (Gen 12:17). ‘Well, if on account of one woman I came
down, shall I not come down for the sake of six hundred thousand men, six
hundred thousand women, and six hundred thousand children? But you go first and
inform My children that I am about to redeem them, and then I will Myself redeem
them.’ Hence does it say, “O send out Thy light and Thy truth, let
them lead me,” and also “And I sent before thee Moses, Aaron and
Miriam.”Similarly in the Song of Moses at the Reed Sea –
ים
סוף, G-d by the Name Shäm Havayah –
יהוה saves
the
Israelites:
[1073]
Your right hand Lord –
יהוה
is adorned with power, your right hand Lord –
יהוה,
crushes the enemy.As with the Twelve Letter Name of G-d, there are
several forms here. The first is the explicit 72-letter name above. The second
consists of eighteen instances of G-d’s Name YHVH –
יהוה.
The third consists of the 72 letters of the names of the tribes of Israel and
their forefathers on the breast plate of the high priest, manifesting the Urim
and
Thumim.
[1074],[1075]
The fourth consists of 72 letters in the names of angels for the tribes of
Israel.
The names of the twelve tribes of Israel constitute 50 letters.
The phrase, “
Abraham, Isaac, and Jacob, the tribes of
Y’shooroon” constitute 22
letters.
[1076] Below the 22
letters are distributed amongst the twelve tribes so that each consists of six
letters inscribed on the corresponding stone on the breast
plate.
[1077]
Text
10-42: Seventy-two Letter Name, Twelve Tribes and
Yeshurun
}ymynb [swy rca dg yltpn }d }wlbz rkccy
hdwhy ywl }wumc }kwar
}wrcy yfbc bquy
qjxy \hrba
Reuven, Shimeon, Levi, Yehudah, Issachar, Zevulun, Dan,
Naftali, Gad, Asher, Yosef, Benyamin
Avraham,
Yitzhak, Yaakov, the righteous tribes of Israel
The endearing phrase “the tribes of Y’shooroon” means
“the righteous tribes of Israel”.
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy
|
}ymynb }w [swy rcy rca yfbc dg
b yltpn quy q }d j }wlbz x rkccy y hdwhy \hr ywl b }wumc a
}kwar
Table
10-9: The Seventy-Two Letters on the Breast
Plate
\hr ywl
emerald –
tqrb
|
b
}wumc topaz –
hdfp
|
ראובן
א ruby –
אדם
|
j
}wlbz diamond –
יהלם
|
x
rkccy sapphire –
ryps
|
y hdwhy
carbuncle –
נפך
|
yfbc
dg amethyst –
hmlja
|
b
yltpn agate –
wbc
|
quy q
}d opal –
\cl
|
}ymynb jasper
– hpcy
|
}w [swy onyx
–
שהם
|
rcy
rca chrysolite –
cycrt
|
These names are
engraved
[1078] on the particular
stones listed above in groups of six letters per
stone.
[1079] Four of the
twenty-two letters of the Y’shooroon –
ישרון
verse fill in the missing letters from the names of the tribes to include every
letter of the Hebrew alphabet.
Text
10-43: Four Supplemented Letters from the Endearing
Phrase
אברהם
יצחק
יעקב
שבטי
ישרון
Also, the artisan of the high priest’s clothing placed two onyx
stones in gold mounts upon the shoulder straps of the Ephod. He inscribed the
fifty letters of the Twelve Tribes of Israel upon these onyx stones –
אבני-שהם.
[1080]
He inscribed six names on each stone, each group consisting of twenty five
letters.
Text
10-44: The Six and Six Names on the Ephod Shoulder Onyx
Stones
yltpn }d hdwhy ywl }wumc
}kwar
}ymynb [swy rca dg }wlbz
rkccy
In this manner, the high priest carried the sentence of Israel before G-d.
On his head, he wore the letters, Holy unto to G-d – Kadosh
l’Adonai, on his shoulders he carried the names of the Twelve Tribes, and
in his ‘midst’ upon his ‘heart’ he wore together the
names of the Twelve Tribes and the Seventy-two letter Name of G-d. The high
priest was like a nexus point symbolizing the will of G-d amongst the people of
Israel. With the Urim and Thumim he could reveal the will of G-d to the Nasi
(president) of the generation.
The Seventy-two
letters on the gems of the breastplate relate to the usage of the Urim and
Thumim. The Urim refers to a light source from within the breastplate that
would light up various gems. The Thumim in this case is the process of the
high priest selecting letters from the lighted gems to form the answer to the
beseecher’s first asked
question.
[1081]
There are also twelve holy exalted names between the twelve tribes of
Israel and G-d. This is the 72 Letter Name at the level of the angels. The
roots add to 72
letters.
[1082]
The recitation of these names has a deep meditative benefit. There is purity
and sanctity here.
Text
10-45: Seventy-two Letters of the Twelve Holy Exalted
Names
אהציצ"הרון
אכלית"הרון
שמקת"ון
דמוש"רון
וצפצפסית"רון
הורמי"רון
ברחיהג"און
ערש גדר"און
בסאוה מנא"הון
חזהו"יה
הוהיוי האה
אה"יה
והראתי"הון
The origin of these names is not clear, but they are of the same genre as
the angel Metatron – your rain and Sandalfon. The suffix
‘ron’ may mean ‘your’ from the Aramaic or throne from
Greek. These twelve names correspond to the twelve diagonal paths in the Tree
of Life, which regulate the descent of G-d’s shefa or flow of energy to
this
world.
[1083]
“They are the arms of the
world.”
[1084] This is the
Axis of space, the 12 directions and the 12 tribes of
Israel.
[1085]
Text
10-46: Deuteronomy 33:24-29
And of Asher he said, Let Asher be blessed with children; let him be
acceptable to his brothers, and let him dip his foot in oil Your shoes shall be
iron and bronze; and as your days, so shall your strength be.
26. There is none like the God of Jeshurun (12 Tribes), who rides
upon the heaven in your help, and in His heights of the sky –
אין
כאל ישרון רכב
שמים בעזרך
ובגאותו
שחקים
27. From the dwelling of G-d precedes –
מענה
אלהי קדם and underneath the
arms of the world –
ומתחת
זרעת עולם; and he
shall thrust out the enemy from before you; and shall say, Destroy
them.
Israel then shall live in safety alone; the fountain of Jacob shall be
upon a land of grain and wine; also his heavens shall drop down
dew.
Happy are you, O Israel; who is like you, O people saved by the Lord,
the shield of your help, and who is the sword of your excellency! and your
enemies shall submit themselves to you; and you shall tread upon their high
places.
Text
10-47: Bahir 112 on the Explicit Holy Exalted
Names
These are the Explicit Holy Exalted Names. There are twelve Names, one
for each of the twelve tribes of Israel: Ah-Tzitzah-ron Aklithah-ron
Shemaqtharon Demushah-ron Ve-Tzaphtzaphithron Hurmyron Brach Yah-ron Eresh
Gadra-aon Basavah Monahon Chazhavayah Havahayryhah Ve-Harayth-hon All of them
are included in the Heart of heaven. They include male and female. They are
given over to the Axis (Teli – space), the Sphere (Galgal
– cycle of time) and the Heart (Lev), and they are the
wellsprings of Wisdom.
The Bahir asks, “What is the Heart? It
is that regarding which it is written (Deuteronomy 4:11), ‘unto the heart
of heaven.’ In it are included the 32 mystical paths of
Wisdom.”
Text
10-48: Deuteronomy 4:11-13
And you came near and stood under the mountain; and the mountain burned
with fire until the heart of heaven –
עד-לב
השמים, with darkness, clouds, and fog.
And the Lord spoke to you out of the midst of the fire; you heard the sound of
the words, but saw no form; you only heard a voice. And he declared to you his
covenant, which he commanded you to perform, ten commandments; and he wrote them
upon two tablets of stone.The Hebrew is Ad Lev Shemayim - until the
Heart of Heaven. The mountain burns with fire until we find the Heart of
Heaven. The heart is Lev and has 32 paths of
wisdom.
[1086] The fire divides
thought, which burns until we find our singular
heart.
[1087] From there, we
gather wisdom. The fire also consumes the klippot around us purifying us so
that we may find our heart.
The Sphere is the rolling of time in its
yearly cycle. A Galgal is a wheel. We know that matter defines space and time
and that looking into the heavens is to look at the course of time.
The
Zohar struggles with the missing letters from the names of the tribes of
Israel.
[1088] The explanation
above is from a later mystic who resolves the problem fully. This is the way of
mysticism from one generation to the next search for the answers to questions of
the previous
generation.
[1089]
Text
10-49: Zohar on Missing Letters from the Tribes of
Israel
Observe that when the High Priest was wearing the twelve stones fixed on
the breastplate and the ephod, the Shekinah hovered over him. These twelve
stones had engraved on them the names of the twelve tribes, each stone bearing
the name of one of them. The letters were sunk, but when the stones shone they
stood out and became luminous, spelling out what was required. Now, in all the
names of the tribes the letters heth and teth were not to be found, for the
reason that the tribes were without sin (H e T).’ Said R. Hezekiah:
‘This is reasonable as regards the heth, but not so in regard to the teth,
since it is the initial of tob (good); and, further, we have learned that the
letter teth seen in a dream is a good omen, since at the beginning of the Torah
it is written, “And the Lord saw the light that it was good” (Gen.
I, 4). Why, then, is that letter absent from the names of the tribes?’ R.
Hiya said in reply: ‘It is because these two letters adjoin each other (in
the alphabet), and, further, the teth is a letter hidden and withdrawn, as it is
symbolic of the light that is above other lights, of the light of which it is
written, “And the Lord saw the light that it was good”. Hence it is
the light of all the tribes together, and it could not be engraven on any of
them. And, in addition, all the twelve tribes sprang from a certain undisclosed
Apartment, which is symbolized by the letter teth, and so, symbolizing as it
does the undisclosed, this letter could not be made to be seen among them.
Observe that all those stones possessed miraculous powers. Thus, when they
became luminous, the face of the High Priest was likewise illumined, and at the
same time the luminous letters stood out. The shining of the High Priest's face
was a sign for all that the luminous letters were of a favorable significance;
thereby it was known whether the High Priest was righteous or
not.’
The 72 Letter Name of God is the power of redemption.
Psalm 72—David’s final psalm teaches the totality of the power of
redemption.
1. A Psalm for Solomon. Give the king your judgments, O God, and your
righteousness to the king’s son.
2. That he may judge your people with righteousness, and your poor with
judgment.
3. Let the mountains bring peace to the people, and the hills, by
righteousness.
4. May he judge the poor of the people, may he save the children of the
needy, and may he break in pieces the oppressor.
5. May they fear you as long as the sun and moon endure, throughout all
generations.
6. May he come down like rain that falls on the mown grass; like showers
that water the earth.
7. Let the righteous flourish in his days; and let there be abundance of
peace till the moon is no more.
8. May he have dominion also from sea to sea, and from the river to the
ends of the earth.
9. Let those who dwell in the wilderness bow down before him; and let
his enemies lick the dust.
10. May the kings of Tarshish and of the islands bring presents; may the
kings of Sheba and Seba offer gifts.
11. And may all kings fall down before him; may all nations serve
him.
12. For he shall save the needy when he calls; the poor also, and him
who has no helper.
13. He will spare the poor and needy, and will save the souls of the
needy.
14. He shall redeem their soul from deceit and violence; and precious
shall their blood be in his sight.
15. Long may he live, and may the gold of Sheba be given to him; may
prayer be made for him continually; and may he daily be blessed.
16. May there be abundance of grain in the land, may it wave on the tops
of the mountains; may its fruit be like Lebanon; and may the men of the city
flourish like grass of the earth.
17. May his name endure for ever; may his name be continued as long as
the sun; may men be blessed in him; may all nations call him
happy.
18. Blessed be the Lord God, the God of Israel, who alone does wondrous
things.
19. And blessed be his glorious name forever; and let the whole earth be
filled with his glory; Amen, and Amen.
20. The prayers of David the son of Jesse are ended.
Hanukah
commemorates the rededication of the Temple in Jerusalem whereupon the last
remaining cruse of priestly oil burned for eight days. During the darkest days
of the year, during Hanukah, Hashem brings forth a redeeming light. Each day of
Hanukah brings with it nine battle powers of redemption who are under the
influence of Mars that is exalted in Aries. The sign of Aries watches over the
holiday of Passover, whose Exodus marks the dawn of our redemption. The eight
days of Hanukah are the octave above the Exodus; they are 9 times 8 or 72 forces
of redemption.
10.12 The
216 Letter Name of God
The 216 Letter Name of God is the composition of three verses of 72 letters
each in Exodus. The Name composes into 72 triplets by taking the first letter
of the first verse, the last letter of the second verse, and the first letter of
third verse. The next triplet consists of the second letter of the first
verse, the second to last letter of the second verse and the second letter of
the third verse. We proceed this way until we form all 72 triplets.
The
three verses are in Exodus, Torah portion Beshalach. The following Torah
portion, Yitro, alludes back to these verses as Jethro contains 72
stanzas:
[1090]
Text
10-51: The Three Consecutive Seventy-two Letter Verses of
Redemption
Exodus 19: The angel of Elohim moved when it traveled in front of the
camp of Israel, and went behind them.
Exodus 20: It came between the Egyptian camp and the camp of Yisrael.
There was the cloud and darkness [for the Egyptians] and it [the pillar of fire]
lit the night.
Exodus 21: Moshe extended his hand over the sea and Adonai turned back
the sea with a strong east wind [blowing] all through the night. He made the sea
into dry land, and the waters were divided.
These verses each show
divisions.
[1091] In the first
verse, there is the front and rear of the camp where the angel moved. In the
second verse, there is the Egyptian and Israel camp. There is cloud of
darkness and the pillar of fire. In the third verse, there is the sea and dry
land. There are the divided waters.
The secret of the Name and its
power is that ‘separation’ and ‘two groups or forces’
are agents to knowledge and power respectively.
This is the Shem
Vayissa
Vayet.
[1092],[1093]
The following commentary is based on Mishnah Sukkah 4:5 that alludes to the
Divine Name as magnified salvation that is redemption.
Text
10-52: Mishnah Sukkah 4:5
How was the mitzvah of the Aravah? There was a location below Jerusalem
called Motza. They would descend to it and gather from there large young willow
branches and set them up at the sides of the altar, with their tops bending over
the top of the altar. They would sound a Teki'ah Teru'ah and Teki'ah. Each day
they made one circuit around the altar. And they would say: "Please O Lord,
save us now; Please O Lord, make us prosper now!" R. Yehudah states:
"Ani Vaho, save now" And on that day they would circle the altar seven times.
When they would depart what would they say? "This beauty is yours, O altar! This
beauty is yours, O altar!" R. Eliezer says: "To God and to you O altar! To
God and to you, O altar!
Text
10-53: Commentary on Sukkah 4:5 with Two of the Names of the
Seventy-Two Triplets
"Please O Lord, save us now;" –
אנא
יהוה הושיעה
נא
"Please O Lord, make us prosper now!" –
אנא
יהוה הצליחה
נא (Ps. 118:25)
The Gemara notes that only Kohanim would participate in the procession.
Although Israelites were permitted to enter the Court of the Priests for the
performance of a mitzvah, they were forbidden to pass between the altar
and the Entrance Hall (Ulam) of the Temple (cf. Kelim 1:9).
R. Yehudah states: "Ani Vaho, save now" –
אני
והו הושיעה
נא
In his view the participants in the procession did not say
Ana ha-Shem
"Please O Lord..." pronouncing the Divine Name, but
Ani Vaho –
אני
והו, the numerical values of the letters, 78, of
which adds up to
Ana ha-Shem –
אנא
יהוה. Furthermore, these two words also
constitute two of the seventy-two Divine Names found in the three consecutive
verses of the Sidrah
Beshalach (Exod. 14:19-21): "And the angel of God,
who went before the camp of Israel, removed... And it (i.e., pillar of cloud)
came between the camp of Egypt and the camp of Israel... and Moses stretched out
his hand over the sea..." Each of the three verses consists of seventy-two
letters, with three letter Names being formed by combining each consecutive
letter of the first verse read forward, with each consecutive letter of the
second verse read backward, and each consecutive letter of the last verse read
forward. The first name, accordingly, consists of the
Vav of
Vayissa, the
Heh of
Halailah and the
Vav of
Vayet, forming
Vaho. Using the same system we find that the
thirty-seventh Name would be formed by the
Alef in
Me'aharehem,
the first
Nun of
He'anan and the
Yod of
Kadim,
thus forming
Ani (Rashi). Dividing the seventy-two names into two
sets of 36 each, we find
Vaho and
Ani heading each
set.
[1094] Yet, to suit the
verse: "I
(Ani) am the first and I am last"
Ani of the second set
precedes
Vaho of the first
(Tosefot Yom Tov).
Others associate R. Yehudah's formula with "See now that I
(Ani),
even I am He (
Hu)" –
ראו |
עתה כי אני
הוא (Deut. 32:39), being a plea to God to watch over
Israel and deliver them as if to say: "You Who have declared: 'See now that I,
even I am He', deliver us as you have promised us"
(Rambam, Mishnah
Commentary, ad loc.). According to the Yerushalmi the formula reads:
Ani
Vahu... "I and He" –
אני
והו
[1095] both being in distress
"save now", since even God, as it were, participates in the sorrow and
deliverance of Israel, as in the verse (Ps. 91:15): "I will be with him in
trouble"
(Rav. Hai
Gaon).
[1096] Commenting on
Rashi's interpretation of
Ani Vahu as Divine Names,
Tosafot
explain the choice of these two Names out of seventy-two, by associating
them with the verses (Ezek. 1.1), "And I
(Ani) was among the exiles", and
(Jer. 40.1): "And he (Vehu) was bound in chains". According to the Midrash
(Ekha Rabbati) the reference is to God Himself. Hence
Hosha'na is
a plea that He, as it were, should save Himself (Sukkah
45a).
[1097]
And on that day – the seventh day of the festival –
they would circle the altar seven times – in
memory of Jericho (Jerusalem Talmud, Sukkah 4:3).
When they would depart – from the altar, after the conclusion
of the circuits (hakkafot) –
what would they say? "This beauty is yours, O altar! This beauty is
yours, O altar!" we accord this glory to you, O altar, since you atone for
us (Rashi).
R. Eliezer says: "To God and to you O altar! To God and to you, O
altar!" – in the Gemara,
the question is raised: Is it not forbidden to combine the name of Heaven
with anything else? The answer is that the worshippers were actually saying:
"God, we acknowledge; and you, O altar, we praise (for being so precious to God
as to atone for us, Rashi); God, we bless; and you we praise" (Sukkah
45b).
Rabbi Yehudah exclaims, “I and he” are in exile,
“Save us now.” This is Judah’s exclamation when he meets
Joseph in Egypt. Perhaps Judah saw how Joseph had become an Egyptian; thus, he
beseeched G-d to save them both. For the Messiah ben Judah will be able to
perceive each person with his sense of smell and the Messiah ben Joseph was
perceived by him. Alternatively the exclamation is “I and He” are
in exile for G-d is in exile with us. This alludes to the Divine Presence, the
Shechinah who goes into exile. By saving Her, G-d restores Israel as well.
When we pray, we pray for the restoration of the Divine
Presence.
[1098] The Shechinah
is “Rachel crying for her children” and she is buried along the path
we took into exile. Sometimes She is lost and wandering alone from us and away
from the Divine Source.
[1099]
Sometimes She is with us in exile. Sometimes She is restored to Her source,
while we are still in exile. At the end of times, She stands at the Western
Wall with the restored Temple, and also in heaven, creating a nexus for us
forever. Reverence of G-d and the good deeds of the Jewish nation will lead the
Divine Presence to dwell among us. Today we pray, “Ana Adonay Hoshiah
Nah” because we do not stand in the place of Rabbi Yehudah. Nevertheless,
the 72 Triplet Name is in this place and redeems us from exile.
In the
area of amulets, the name is divided into two groups of thirty-six which the
scribe writes on two amulets. One amulet is worn on one arm and the other on
the other arm.
[1100] I
recommend the amulets for lovers where a man wears one half and his wife the
other. Together they are the image of G-d and G-d unites them.
The 72
Triplet name of G-d also has two forms. The first consists of the 54 YHVH Name
of G-d. The second is the three verses from Exodus describing the camp of
Israel.
[1101],[1102]
The second form describes Israel within the forces of nature manifested by the
hand of G-d. The miracle of G-d protecting Israel is the essence of the Name
Seventy Two. The Shaarey Orah brings down fifty-four permutations of the
Tetragrammaton. This would correspond to the gematria of Dalet Nun –
דנ,
the center two letters in the name Adonai –
אדני,
which allude
to the natural forces that sustain the world
through justice. The first letter of this name is Aleph corresponding to
the name Ehyeh that begins with an Aleph as well. The last letter is a Yod,
which begins the Name Havayah or the Tetragrammaton. Adonai is associated with
the sefira Malchuts. Malchuts is an entry point for prayer to the
heavens.
Text
10-54: The Fifty Four Names of God
These 54 names are the mystery of the transmission of power to all that
exists, in all creation. They are like a soul to the 216 letters of the Name of
Seventy-Two Triplets.[1103]
These fifty-four Names contain the secret for drawing from the power of
all that exists in the world; they are like the soul of the two hundred and
sixteen letters, which are contained in the verses [of Exodus 14:19-21].
Everything created is included in these fifty-four Names, and these Names are
the means for fulfilling the needs of every creature through the intercession of
Adonai –
אדני.
So, you see that the letters that comprise Adonai teach us about His essence and
His dominion. For instance, the first letter of the Name Adonai, the aleph
–
א, is
also the first letter of the Name Eheyeh –
אהיה
which resides above. The last letter of the Name Adonai, the yud –
י, is
the essence of
יהוה.
The dalet –
ד and
the nun –
נ
[the middle letters of Adonai] add up to fifty-four. These are
the fifty-four Names of being which are the essence of
energy, emanation and all that sustains the world’s
creatures.[1104]The
Shaarey Orah teaches that there are 54 permutations of the name
YHVH.
[1105] This is based on
the assumption that each of the three letters may repeat up to twice, so that we
are interested in the permutations of
hwhy, hwyy, hwwy,
wwyy, hhyy, hhww. There are twelve arrangements of each of the first
three Names and six of each of the last three Names providing 54 total
permutations.
[1106]Those
that guard the east are in the colors of yellow and violet for Tiferet, the west
in the color of orange for Yesod, the north with the colors of red and gold for
Gevurah, and the south in white and silver for
Hesed.
[1107]
Text
10-55: The Soul of/and the Seventy Two
Triplets
yhwh ywhh yhhw whyh wyhh whhy hyhw hywh
hwyh hwhy hhyw hhwy
whyy wyhy wyyh hwyy hywy hyyw
ywhy ywyh yhwy yhyw yywh yyhw
yhww ywhw ywwh hyww
hwyw hwwy wyhw wywh whyw whwy wwyh wwhy
yyww ywyw
ywwy wwyy wywy wyyw
yyhh yhyh yhhy hhyy hyhy
hyyh
hhww hwhw hwwh wwhh whwh
whhw
║
║
║
hll chm \lu
fys yly whw
uhh wal dla yzh thk
hka
ylk wal \qh yrh hbm
lzy
whh hlm yyy ]ln lhp
wwl
\wa yyr hac try aah
htn
dnm qwk jhl wjy rcw
bkl
kym hhh zyy uhr suh
yna
hym lcu yru las hly
lww
tyn ann \mu cjh ynd
whw
rxm jrh lyy \mn ywp
hbm
qnm bmd yjm wnu hhy
bmw
\wm yyh \by har wbj
uya
These are the 72 names. They emanate and divide themselves into three
sections, 24 to each section. Over each of these sections is a higher Officer.
Each section has four directions to watch, east, west, north, and south. They
are therefore distributed, six to each direction. The four directions then have
a total of 24 forms and is such in the second and third sections as
well.
All of them are sealed with YHVH, G-d of Israel, the living G-d,
Shaddai, high and exalted, who dwells in eternity on high, whose name is holy,
YHVH. Blessed be the name of the glory of HIS kingdom forever and
ever.[1108]Above is
another form of the 72 triplet Name with three groups of 24 watches. Each group
assigns a watcher for a 20 minute segment of every hour each day. The first
group representatives watch the first triad of the hours. The second group
representatives watch the second triad the hours. The third group
representatives watch the third triad of the hours.
Figure
10-3: Torah Script of the Seventy-Two Names
The following Segulahs are found in the Great Holy Name.
Text
10-56: Segulah of Some Triplets
1. Heh Heh Ayin – Unconditional love
2. Sin Aleph Heh –
שאה – Soul
mate or partner in life from
השא –
impose marriage
3. Chaf Lamed Yod – Fertility
4. Mem He Shin – Good health
5. Chaf He Taf – Defusing bad energy
6. Vav Heh Vav – Happiness
7. Lamed Alef Vav – Against Ego
8. Samech Alef Lamed – Prosperity
9. Alef Lamed Daled
– Against the evil eye
The simplest form of the 216 Letter Name
consists of three groups of eighteen Havayah triplets.
Text
10-57: Two-hundred and Sixteen Letter Name in Three Groups
of Eighteen Names
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy
Abulafia leads us to understand the relationship between the 216 Letter
Name of G-d and the Ineffable Name that is the “holy high
mountain”.
Text
10-58: Abulafia on the 216 Letter Name of God
And the name of the holy high mountain is the Ineffable Name, and know
this, and the 216 –
ריו
and secret of the mountain is Gevurah (might = 216), and he is the Mighty One,
who wages war against the enemies of God who forget His Name. And behold, after
this the letters are corporealized in the form of the Ministering Angels who
know the labor of singing, and these are the Levites, who are in the form of
God, who give birth to a voice of joy and ringing song, and teach with their
voice matters of the future and new ways, and renew the knowledge of
prophecy.Gevurah, strength, has the gematria of 216 –
גבורה.
Abulafia might link Gevurah and ‘mountain’ through the phrase,
“and the mountain” –
וההר that
also has the gematria 216.
[1109],[1110]
Second, another phrase ties the symbol of the mountain to the Ineffable Name of
G-d. “There is a holy high
mountain”
[1111] –
Sham Har Kadosh Gevuah –
שם הר
קדוש גבוה – 971
–
שם
המפורש – Shem haMeforas (the
Ineffable Name alluding to the 72 triplets).
Text
10-59: Spiritual Ascent of the Mountain of
Prophecy
In Shaarey Zedek, Abulafaia’s disciple states, “I set out to
take up the Great Name of God, consisting of seventy-two names, permuting and
combining it. But when I had done this for a little while, behold, the letters
took on in my eyes the shape of great mountains.” Perus haTefillot,
written by one close to Abulafia states: “Know that every one of the
letters of the alpeh-bet contains a great principle and a hidden reason, and it
is a great mountain which we are prevented from climbing.” The ascent of
the mountain is a spiritual ascent alluding to
prophecy.[1112]
The prophet Habakkuk’s name has gematria 216 –
חבקוק.
Based on the gematria of Habakkuk and that Habakkuk was the Shunamite’s
son revived from the dead, the Zohar 1:7, relates the 216 Letter Name of God to
the revival of the dead. By this Name, God will give life again in the world to
come. While the 72 Letter Name has the power of redemption, the 216 Letter Name
magnifies this power threefold resulting in the power of
restoration.
[1113] The 216
Letter Ineffable Name has the power to restore
life.
[1114]
Text
10-60: Zohar 1:7a on Habakkuk
They continued their journey and reached a certain hill at sunset. The
branches of the trees on the hill began to shake and rustle and broke forth into
hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons
of God, who are interspersed among the living of yonder world, ye who are the
lamps of the Academy, reassemble into your places to regale yourselves, under
the guidance of your Master, in the study of the Torah.’
In fear and trembling they stopped and sat down. Meanwhile, a voice went
forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold
the Lord, lo, Him whose appearance is as a broidered pattern of many colours,
mounted on His throne: enter then into your place of assembly.’ At that
moment they heard a loud and mighty sound issuing from between the branches of
the trees, and they uttered the verse: ‘The voice of the Lord breaketh the
cedars’ (Ps. XXIX, 5). R. Eleazar and R. Abba fell upon their faces and a
great fear came over them. They then arose in haste and went on their way, and
heard nothing more. They left the hill, and when they reached the house of R.
Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they
rejoiced exceedingly.
R. Simeon said to them, ‘Assuredly ye traversed a path of heavenly
miracles and wonders, for as I was sleeping just now I had a vision of you and
of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a
certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on
that path. Further, I saw your faces as if transfigured.’ R. Yosi
remarked: ‘Well have ye said that “the sage is superior to the
prophet”.’ R. Eleazar then approached and put his head between the
knees of his father and told him all that had happened to them.
R. Simeon trembled and wept. ‘ “O Lord, I have the report of
thee, and I am afraid” ‘ (Habak. III, 2), he said. ‘This verse
did Habakkuk exclaim at the time when he reflected on his own death and his
resurrection through Elisha. Why was he named
HaBaKuK? Because it is written, “At this season when the time cometh
round, thou shalt be embracing (HoBeKeth) a son” (II Kings IV, 16), and
he-Habakkuk-was the son of the Shunamite. He received indeed two embracings, one
from his mother and one from Elisha, as it is written, “and he put his
mouth upon his mouth” (Ibid. 34). In the Book of King Solomon I have found
the following: He (Elisha) traced on him the mystic appellation, consisting of
seventy-two names. For the alphabetical letters that his father had at first
engraved on him had flown off when the child died; but when Elisha embraced him
he engraved on him anew all those letters of the seventy-two names. Now the
number of those letters amounts to two hundred and sixteen, and they were all
engraved by the breath of Elisha on the child to put again into him the breath
of life through the power of the letters of the seventy-two names. And Elisha
named him Habakuk, a name of double significance, alluding in its sound to the
twofold embracing, as already explained, and in its numerical value (H. B. K. V.
K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of
the Sacred Name. By the words his
spirit was restored to him and by the letters his bodily parts were
reconstituted. Therefore the child was named Habakuk, and it was he who said:
“O Lord, I have heard the report of thee, and I am afraid” (Habak.
III, 2), that is to say, I have heard what happened to me, that I tasted of the
other world, and am afraid. He then commenced to supplicate for himself, saying,
“O Lord, Thy work” which Thou hast accomplished for me, “in
the midst of the years”, I pray, “let its life be”. For he who
is bound up with the cycles of past years has life bound up with him. “In
the midst of the years make it known”, to wit, that stage in which there
is no life.’ R. Simeon then wept and said: ‘I also from what I have
heard am seized with fear of the Holy One, blessed be He.’ He then raised
his hands above his head and said, ‘What a privilege it was for you to see
face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I
have not been granted.’ He then fell on his face and saw him uprooting
mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna,
addressing him, said, ‘Master, in this other world thou wilt be the
neighbour of the teachers of the Law in the presence of the Holy One, blessed be
He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba
Peniel (face of God), in allusion to the verse, “For I have seen God face
to face” (Gen. XXXII, 31)The Shunamite’s son
that Elisha raised was Habakuk. Here again we the elevation of the 72 Letter
Name of Redemption to the 216 Letter Name of
Restoration.
[1115]
I have discovered in The Book of King Solomon: He inscribed on him in
words the engraved name of seventy-two names. For the letters of the alphabet
that his father had originally inscribed on him flew away from him when he died.
Now that Elisha embraced him, he inscribed on him all those letters of the
seventy-two names. The letters of these seventy-two engraved names are 216
letters, all of which Elisha inscribed with his breath to restore him to life
through the letters of the seventy-two names. He called him Habukuk, a name
fulfilling all sides: fulfilling embracings, as explained, and fulfilling the
mystery of the 216 letters of the holy name. He was revived with words,
restoring his spirit, and with letters, reviving his entire body enduringly.
The Hebrew word for Lion –
אריה
also has the gematria 216.
[1116]
Amos chapter 3 shows the lion is akin to the attribute of Gevurah. Gevurah
alludes to the strength of the lion.
Text
10-62: Amos on the Lion and Gevurah
Hear this word that the Lord has spoken against you, O people of Israel,
against the whole family, which I brought up from the land of Egypt, saying,
“Only you have I known of all the families of the earth; therefore I will
punish you for all your iniquities.”
Can two walk together, unless they are in agreement? Does a lion roar
in the forest, when he has no prey? Does a young lion cry out of his den, if he
has taken nothing? Can a bird fall in a snare upon the earth, if there is
no trap for it? Does a snare spring up from the ground, when it has taken
nothing? Shall a shofar be blown in the city, and the people not be afraid?
Shall evil befall a city, unless the Lord has done it?
Surely the Lord God will do nothing, without revealing his secrets to
his servants the prophets.
The lion has roared, who will not fear? The Lord God has spoken, who
can but prophesy?
Proclaim in the palaces at Ashdod, and in the palaces in the land of
Egypt, and say: Assemble yourselves upon the mountains of Samaria, and
behold the great tumults in its midst, and the oppressed in its
midst.
For they do not know how to do right, says the Lord, those who store up
violence and robbery in their palaces. Therefore thus says the Lord God;
“An adversary there shall be and shall surround the land; and he shall
bring down your strength from you, and your palaces shall be
plundered.”
Thus says the Lord; “As the shepherd rescues out of the mouth
of the lion two legs, or a piece of an ear; so shall the people of Israel
who dwell in Samaria be rescued with the corner of a bed, and the corner of a
couch.”
Hear, and testify in the house of Jacob, says the Lord God, the God of
hosts, “That on the day that I punish Israel for its transgressions, I
will also punish the altars of Beth-El; and the horns of the altar shall be cut
off, and fall to the ground. And I will strike the winter house with the
summerhouse; and the houses of ivory shall perish, and the great houses shall
come to an end,” says the Lord.Hesed of the 72 Letter Name
binds Gevurah of the 216 as Abraham bound Isaac and then Hashem redeems him with
a ram caught in a thicket.
[1117]
Synthesized
explanation:
[1118]
Text
10-63: Love and Awe
The source for the 72 Names is in Exodus, chapter 14, verses 19, 20 and
21, whose first words are "Vayisa, Vayavo, Vayet." The 72 Names derived from
these verses are of 3 letters each. In all, they have 216 letters. 72 is the
numerical value of chesed, loving kindness. 216 is the numerical value of
gevurah, strength. In the language of Kabbalah, this is the unification of love
and awe, the interinclusion of awe in love, left in right. You can find these
Names at the end of Part 2 of the Zohar (Exodus), as well as in any prayer book
of the Arizal on the meditations of the second and third paragraphs
of
the Kriyat
Shema.[1119]
From the correspondence of each Name to a particular word in the
second and third paragraphs
of the Kriyat Shema, we learn the meaning of
the Name and the Divine service that each Name should elicit in one's
soul.The Arizal has divided the 72 Triplet Name over the second and
the first half of the third paragraph of the Shema. The words in the Shema
suggest the “Divine service that each Name should elicit in one’s
soul”:
[1120]
Figure
10-4: 216 Letter Name of G-d in the Shema
In
Figure 10-4, notice the
triplet Name(s) above the words of the Shema starting in the 2
nd
paragraph. In the outlined name Havayah there are 24 circles—23 circles
have a shin that has 3 lines each, 1 circle has a Chirik vowel point for 1 line,
and the Kametz adds two lines giving: (23×3)+1+2 = 72. Tikkun Olam, the
reparation of the world relates to 288 fallen sparks of G-d in this world.
Perhaps the 72 Letter Name and the 216 Letter Name elevate the fallen sparks of
Hesed and Gevurah respectively (see
9.16:
[1121]).
1121
Together their powers may complete the restoration of the
28
[1122]llen sparks of
Daat.
1122Metar in its first incidence above has the triplet
ייי that alludes
to Metatron who stands first before the Ayn Sof – the Infinite One. The
small letter Yod is the Small Voice that Elijah heard even denoting the Name of
the Creator.
[1123] Matar in the
second incidence has the triplet
נמם, Nun Mem for
Falling Water from Nofel Mayim and the final Mem is for Malchut a receptacle for
the Shefa that is our world. For this reason Metatron is known as both the
“Prince of the
World”
[1124] and
“Your
Rain”
[1125].
10.13 Without
Name
Ultimately Hashem is beyond all names or without Name. The Or HaMaor in
Shoftim recognized:
Text
10-64: God is Above All Names
Everything originates with G-d; therefore, He even gives existence to
the four letters...
Even though we make use of the Tetragrammaton (YHVH) and speak of it as
G-d’s “proper name,” it
is only meant to be “for the world” so that people would be able to
call Him by some name and thus bring His providence to bear upon them. G-d is
actually above all names. I later heard this had been said in the name of the
Baal Shem
Tov.[1126]
Rabbi Zev Wolf of Zitamer
All names are but part of His creation as well as the attributes that
we have ascribed to Him even the
Sefirot.
[1127]
Meditation
10-1: Beyond Names
One ascends to the realm of angels in the sefira of Yesod to experience
the delight of their songs. With the joy of song one will feel the pull to
Tiferet, the Upper Eden, where all Torah books are open on tables for anyone to
read. Moving higher is the tent of Abraham and Sarah in Hesed, then wisdom and
finally the apex of the Yod, the Will of G-d. Everywhere is the black velvet
sheen of what is not and yet may be. Above Keter are the chains of letters of
the Shem Haphoresh expanded according to Ben Mah Sag and Av.
Above Av is a white light and as one approaches, the angel
Metatron appears to stop one from passing. He is the Naar, the Child as the
other angels call him and he is also like his Master the Lord on High.
Metatron waits and receives a Kol or Voice from his Master that one may pass.
As one approaches the light there are wisps of clouds reaching out to envelop
one. They part and one enters. In the midst of the cloud is the Countenance of
the Child. Above even the Great-Grandfather, Aruch Anpin, Long faced and
patient is the Countenance of the
Child.One asks what
is your name. The Countenance of the Child responds I have no name for I am
beyond names. I am infinitely old and infinitely young. I was here before
creation and will be here after. The Countenance of the Child shows a vision of
the future. In Israel the technology is in harmony with the land and people.
Along the coast are advanced beautiful cities like Haifa, desalination systems
in the nearby sea. The desert is scorched and a wasteland. The oceans are
teeming with fish and healthy life. Only the stars in the sky are unchanged.
There is synergy between the knowledge of the academic world and knowledge of
God. There is hope for the future.One returns the same way, out
of the cloud, respectfully passing Metatron, down the chains of Letters, into
Keter and through Hochmah, Binah, the effects of Daat, Hesed, Gevurah, Tiferet,
Netzah, Hod, Yesod, and Malchut, where one deposits the blessing of all the
experience on
high.[1128]
Meditation
10-2: Pouring Letters
There is a doorway in the physical world to enter the spiritual worlds.
The Master of the universe placed a door here, not unlike Jacob’s ladder.
I cannot tell you how to find the door, but I can tell you how to open it.
Utter the words El Shaddai – G-d of Sustenance. The Almighty like a high
mountain bringing down rain, whose shadow protects plant, moss, and streams will
open the door so that you may enter. There you will find a column with a
circular stairway to climb until you come out in the beautify grasslands and
gardens of Eden. Before you are open Torah scrolls on tables for scholars to
study.
If you seek wisdom, follow a path in the garden to the
right. Once again, I cannot tell you how to find the right door, but I can tell
you how to open it. Recite the Name Yah, that is the wisdom of G-d and the door
will open and before you will stand a man the wisest who has ever lived.
Solomon will show you the doors of your life. If you behold a room of
candlelights, you have illuminated these souls. If you behold a cliff, close
the door to the abyss so that it may not be your destiny. A white bedspread and
room may indicate true love.
Finally, Solomon will show you the
great door that reveals a beam of bright light forever shining down. Only the
great ones will be able to will themselves to end of an infinite beam. There
one will come out into the chamber of light and letters. There are also the
forms of sefirot in tree of life arrangement. Here one will hear the Voice of
G-d and G-d will hear ones prayers.
Ones prayers will manifest as
chains of letters, forming truth in the physical and spiritual realms. One deep
secret lies ahead before which unknown in the entire world. If one proceeds to
a recess in the chamber, one will see a waterfall of letters pouring in from an
opening in the chamber. With ones will one may climb the falls passing up
through the spigot and into the deep wide ocean.
This is the ocean
of your physical world, the source of letters for the Will of G-d. For all of
G-d’s thought is bent on our world, as are all of our prayers and thoughts
directed on high G-d. The deepest oceans pour thoughts on high. This is the
secret of “Out of the depths I call You.”
[946] Exodus Midrash Rabbah
3:6
[947] This section
contains the Hebrew Name(s) of G-d and thus must not be destroyed or desecrated.
The printed form should be buried in a Jewish cemetery. This text should not be
taken into an unclean or idolatrous place.
[948] Talmud Kiddushin
71a
[949] Midrash Rabbah
Leviticus 23:2
[950] The name
lengths like gematria were introduced in the Hellenistic period. See Chapter
10.11 The 72 Letter Name of God and
Text 10-38: Urbach on the Names of God
According to the Magical Papyri.
[951] See
Text 10-11: Moshe’s knowledge of the
Ineffable Name. Application of this Name for destruction risks
repercussions unless the situation is similar to that experienced by Moshe
Rabbenu.
[952] Leviticus Rabbah
21:6
[953] Ibid
21:7
[954] Shaarey Orah, trans.
p. 170
[955] Torah Portion
Ahrey Mos.
[956] Selected
Portions of Nachmanides Commentary on the Torah, Ramban, Bereishis Part 1,
trans. Avraham Yaakov Finkel,
pp.67-68
[957] http://www.sacred-texts.com/wmn/wb/wb59.htm The Woman’s
Bible, By Elizabeth Cady Stanton and the Revising Committee
[1898]
[958] Sepher Rezial
Hemelach – The Book of the Angel Rezial, ed. and trans. Steve Savedow,
Weiser, p.viii. Sefer Raziel states the name Elohim with gematria 86, but for
some reason Savedow edited the original
text.
[959] Ecclesiastes Rabbah
3:15
[960] ‘Shem
HaMeforesh’ is the ‘name that must be sought’ that is the
hidden name. These are the names whose root is the
Tetragrammaton
, including the 12, 42, and 72 letter
names.
[961] This is the same
as the 42 Letter Name
of
G-d.
[962] Midrash Rabbah
Exodus 1:29
[963] Soncino Zohar, Shemoth,
Section 2, Page 230b is similar. The specific quotes are from Zohar 231a, 231b,
234b. Dan Black of Salt Lake City pointed out these verses commenting on their
relationship.
[964] The Stone Age to
Christianity, William Foxwell Albright, Second Edition, Doubleday Anchor Books,
1957, pp.259-264
[965]
Understand paragraph following
Text
2-188: Jeremiah
31:22[966] In prayer and
the reading of the Torah, Adonai – Lord is substituted for the ineffable
Name.
[967] Menahem Nahum of
Chernobyl, Upright Practices, The Light of the Eyes, p.80,
fn.1.
[968] Menahem Nahum of
Chernobyl, Upright Practices, The Light of the Eyes,
p.80.
[969] Hebrew Magical
Amulets, T. Schrire, p.96
[970]
See
Text 26-2: Origins of tzedek
and
Text 26-53: Chagigah
15a[971] See
Text 26-55: Adonai connected with
Metatron[972] From the
Prayer liturgy.
[973]
Bahir
111
[974] Mystical Experience
in Abraham Abulafia
, Idel, pp.
104-105
[975] See
Meditation 20-1: Angels of
Time[976] Meditation and
the Bible, Kaplan, page
143
[977] Jewish Magic and
Superstition, A Study in Folk Religion, Joshua Trachtenberg, Atheneum, 1984,
p.92
[978] Ibid. pp.
92-95
[979] Ibid. pp.
92-95
[980] http://en.wikipedia.org/wiki/God
[981] See
26.4 Canaanite Religion
p.806
[982] Numbers 24:5. The
second part of the verse is more literally, “the dwelling place of G-d in
Israel.” The word for “dwelling place” is
‘mishcan’ which has the same root as Shechinah that is the dwelling
place of G-d.
[983] Michael
Walton, Feb. 3
rd,
2002.
[984] Numbers 24:5, The
Pentateuch and Rashi’s Commentary, A Linear Translation into English,
Rabbi Abraham Ben Isaiah and Rabbi Benjamin Sharfman, S.S. & R. Publishing
Company, Inc. Brooklyn. N.Y., page
257
[985] Shaarey Orah, Joseph
Gikalatia, Introduction, page
1a.
[986] Meditation and
Kabbalah, Kaplan, page 128 quoting the Gates of
Light.
[987] See Burning Bush
that does not burn
There are seven groups of six letters. The seven groups
are the seven days of the week. The six letters in each group are in the
positions of the six sefirot Hesed, Gevurah, Tiferet, Netzah, Hod, and Yesod.
The combination of the letter and its position reveal the aspect of the sefira
that is emphasized for that
day.
[988] Kiddushin
71b.
[989]
Nachman
’s Short Stories, trans. Aryeh Kaplan, see
Text 10-18: Nachman's Prince of
Gems[990] Kabbalah,
Charles Ponce, page 183.
[991]
The flower in the center is the beginning of creation. See
Meditation 14-5: Eloah God as Creator
p. 536.
[992] The Soul’s
Voice of Life is in the prayer book for Shabbat after the morning psalms and the
Song of Moses and prior to the Shema. Also see the meditation, “Space
Travel”.
[993] Sefer
Yetzirah
, Aryeh Kaplan, Ch. 4.
Also Ch. 5 for mix with letters of the name of G-d for 28
paths.
[994]
Nachman
’s Short Stories, Aryeh Kaplan, page
126.
[995] This is the also
found in the Greek concept of from Alpha to
Omega
[996] From Exile to
Redemption, Lubavitcher Rebbe Shlita, page
20.
[997]
Nachman
’s Short Stories, Aryeh Kaplan, page
126.
[998]
Ibid
[999]
Ibid
[1000]
Ibid
[1001]
Ibid
[1002] Counting up to
the Festival of Weeks –
Shavuot.
[1003] Ibid.
Assigning Moses to the letter vav and the Messiah to the tzaddik. The name
Nachman has the gematria 149 that is the same as
Netzah.
[1004] Sefer
Yetzirah
, Aryeh Kaplan, 4:13, p.
176. Resh’s hard sound is war and in trill is peace,
4:3.
[1005] Rabbi Aryeh
Rosenfield, Rabbi Nachman
’s Wisdom, Tape 30:
http://www.breslov.com/cgi-bin/redirect.cgi?breslov/media/Rosenfeld/Wisdom_30.ram.
[1006] This is one of the
areas, where the prayers of a tzaddik were known to be particular
effective.
[1007] This shows
that a tzaddik with G-d is greater than any
magic.
[1008] Rabbi Aryeh
Rosenfeld, Rabbi Nachman
’s Wisdom, Tape 30:
http://www.breslov.com/cgi-bin/redirect.cgi?breslov/media/Rosenfeld/Wisdom_30.ram.
[1009]
Rabbi Aryeh Rosenfeld quoting a
possuk.
[1010] Yaakov
Newman
[1011] The standard
explanation is that she was mother of all Israel because she was the head
midwife, delivering all
babies.
[1012] Soncino
Midrash Rabbah Song of Songs 1:65 or
4:2
[1013] Rabbi Aryeh
Rosenfeld z”l also applies the phrase, “the shell precedes the
fruit” to the case of Bat Sheva who was the Zivug of David, but would
marry another before she could find her way to her true husband. One could not
have the land of Israel before it fell into the hands of the Canaanites or the
Arab countries. Avraham Avinu could not get to Eretz Israel until he first went
down into Egypt. The Jews could not receive the Torah until they first became
slaves descending down to the 49
th degree of Tumah,
impurity.
[1014] The
righteous leader of his
generation.
[1015] Soncino
Zohar, Shemoth, section 2, p.
233b.
[1016] Rabbi Aryeh
Rosenfeld, Rabbi Nachman
’s Wisdom commentary, tape
#30.
[1017] Recording
1:20.
[1018] Gimmel is 3 plus Yod
that is 10 equals 13.
[1019] The Vav alluding to
Zer Anpin.
[1020] Being the third
letter vav corresponds with
AV,
SaG,
MaH,
BeN. The letter Vav in the name of G-d MaH is
spelled vav alpeh vav. See the following table.
[1022] The 15
th
Tarot card has a picture of the devil chaining mankind. This is bondage by
magic.
[1024] Shin is 300 for
keter, hochmah, and binah. see
Enoch
[1025] Moses and his
Torah.
[1026] See
Figure 17-5: The Kabbalistic Tree in Two
Systems and Bahir 157 and commentary on p.176 in the Bahir Illumination by
Rabbi Aryeh Kaplan. See
30.9 Rabbi Nachman’s Seven
Beggars.
[1027] The
Zohar, trans. Daniel C. Matt, 2004, p.6 who comments in fn.30, “
What
מה (Mah), a name
for Shechinah, last of the ten sefirot, daughter of Binah.” Also see p.44
fn.305.
[1028] Ibid. See
Zohar 2:127a. “Binah and Shekhinah comprise the two ends of heave, above
and below Tiferet, who is called
Heaven.”
[1029] The
Holy Kabbalah, Arthur Edward Waite, page
618
[1030] Cracking the
Bible, Jeffrey Satinover,
http://www.quantgen.com/ch06.htm, search for “42 letter
name
” Genesis
[1031] This is the Forty-two
Letter Torah Code.
[1032]
http://www.pytlik.com/observe/deliverus/handwriting.html
[1033]
http://www.watchtower.org/library/w/2000/4/1a/article_01.htm
[1034]
Cracking the Bible Code, Jeffrey Santinover.
http://www.quantgen.com/ch06.htm
[1035]
Meditation and Kabbalah, Kaplan, page
290
[1036] Sefer Baal Shem
Tov Noah 134
[1037] Hebrew
Amulets, Schrire
[1038]
http://members.aol.com/fegele/letters03.html
[1039]
M. Gaster, “Studies and Texts in Folklore, Magic etc., vol. I, London
1925, pp. 295 ff.
[1040]
Zohar Bereshith, Soncino Press, Page
65.
[1041] Zohar I 30b, Harry
Sperling and Marice Simon trans., page
115.
[1042] The Holy
Kabbalah, A. E. Waite, page
275.
[1043] Zohar I 30b; I
190.
[1044] The Veneration of
Divine Justice, The Dead Sea Scrolls and Christianity
,
Roy A. Rosenberg, Ch.
4.
[1045] Kings
1:1:34.
[1046] Meditation and
Kabbalah, Kaplan, page
104.
[1047] Ibid, page
105
[1048] Likutey Moharan
Volume 5, #42:2, page 313 and note
32.
[1049] Likutey Moharan
Volume 5 46:2, page
375.
[1050] Likutey Moharan
Volume 5 46:2 pp
377-379.
[1051] Likutey
Moharan Volume 5, 42:3, page
317.
[1052] Techniques for
aiding the memory, form mnemonic.
[1053] Sefer ha-Meshiv
– The Book of the Answering Entity, Anonymous author(s), Ms.
Oxford-Bodleaiana 1597, translation by Moshe Idel in Enchanted Chains
p.116-118.
[1054] Jewish
Mysticism, An Introduction to the Kabbalah, Joshua Abelson (1873-1940),
reprinted 2001 from 1913 version,
p.38
[1055] Alfred
Tennyson
[1056] The
Decrypting of the Kabbalistic Value of Thirty-Seven, Ian Christie-Miller, May
3
rd, 2000, p.14. Ian is quoting J. Reuchlin from the work De
Arte.
[1057] Soncino Zohar,
Shemoth, Section 2, pp
234a-235a
[1058] This alludes
to the 72 Letter Name of
God
[1059] The Mystical
Experience in Abraham Abulafia
, Moshe Idel p.17 and p.43
n.13 quoting Sefer ha-Hochmah. Also see Kabbalah New Perspectives, Moshe Idel,
p.99.
[1060] Jewish
Encyclopedia, 1905, p.164:
http://www.jewishencyclopedia.com/view.jsp?artid=52&letter=N
[1061]
The Zohar, Daniel C. Matt p.62
fn.459
[1062] Urbach,
“The Sages – Their Concepts and Beliefs”, Magnes Press of
Hebrew University, 1975,
pp.130-131.
[1063] Ibid, pp.
130-131
[1064] See the
Tetragrammaton
section in the same
chapter.
[1065] The 231/221
combinations of Hebrew letters taken two at a time constitute the Gates of
Creation and are shown in triangle structure in
5.2.1 Gates of Creation p.270.
[1066] The two letters are
Dalet and Nun which spell judgment, the Hebrew word being ‘din’
–
דן.
[1067]
Midrash Rabbah Genesis
44:19
[1068] Deuteronomy
4:34
[1069] The Eighteen
Shäm Havayahs
1070 –
שם
הויה –
יהוה
– YHVH,
[1071] The
World of Prayer, Elie Munk, Vol. 1, page
85.
[1072] Midrash Rabbah
Exodus 15:14, Soncino, p.
177
[1073] Exodus
15:6
[1074] Or Yakar,
Commentary on Zohar Shir HaShirim (Jerusalem, Ms. 74 4), quoted in Kitvey Yad
BaKabbalah, p. 235, quoted in Meditation and the Bible, Kaplan p.
141
[1075] While wearing the
eight vestments, the high priest transcended the physical into the spiritual
realm while becoming the Urim and Thumim
, Ibid. p.
141.
[1076] Meditation and
the Bible, page 168, note 85 quotes the sources as Bachya, Chazkuni, Baal
HaTurim on Exodus 28:21; Abraham Abulafia
, Mafteach
HaChakhmot (JTS, Ms. 1686) p104b.
[1077] Soncino Yoma 73b
explains how each stone had 6 letters: How was it effected? — R. Johanan
said: [The letters] stood forth.
(The names of the twelve sons of
Jacob were inscribed on the Urim and Thummim. The answer always came through the
letters which stood in relief) Resh Lakish said: They joined each other.
But the ‘Zade’ was missing?
(The names of the twelve
sons did not include that letter) R. Samuel b. Isaac said: They
contained also the names of Abraham, Isaac and Jacob. But the
‘Teth’, too, was missing? — R. Aha b. Jacob said: They
contained also the words: The ‘tribes’ of Jeshurun.
(The Hebrew of which includes a
teth)[1078] Like on
signet ring. In order for this to happen the stones must have been of a softer
material. Perhaps they were of the corresponding colors but not as hard as a
ruby, emerald, or diamond. In this manner they were semi-precious stones that
conducted light.
[1079]
Exodus 28:15-21
[1080] Rashi
on Exodus 28:10 quoted in Metsudah Exodus, ed. Avrohom Davis, page 437. Sotah
36a has two other opinions that differ from Rashi on the
order.
[1081]
Thumim
meaning simple, whole, or to
complete.
[1082]
Bahir
112, Kaplan, p.43, p.197, part II, p.167, p.203.
Kaplan asserts that there are 72 letters when this name is written
correctly.
[1083]
Bahir
113, Kaplan, part II, pp.
167-168.
[1084] Bahir 96 from
Deuteronomy 33:27 on the expansion of the sky that are the arms of G-d from
Netzah to Hod, the SheChakim -
שחקים[1085]
Origins of the Kabbalah, Gershom Scholem, Edited by R. J. Zwi Werblowsky,
Translated by Allan Arkush,
p.77
[1086] See
17.1 The 32 Paths of Wisdom [TABLE]
p.605
[1087] Fire and thought
representing Binah while wisdom is representing Hochmah.
[1088] Soncino Zohar,
Shemoth, Section 2, Page 230a
[1089] Michael Walton of
Salt Lake City teaches that the questions in Judaism are of greater status than
the answers.
[1090] The
Metsudah Chumash,
Exodus.
[1091] Barney on the
20
th of Shevat, his wife’s birthday,
5752.
[1092] Hebrew Magic
Amulets, T. Schrire, page
99.
[1093]
http://www.ou.org/pdf/luach/2003/luach0303.pdf
[1094]
See
Text 10-55: The Soul of/and the
Seventy Two Triplets on page 451 where there are six lines of six triplets
separating the two Names dividing the 72 triplets into two sets of
36.
[1095] The final aleph on
הוא is missing
and with the added vav, we get the Divine Name
והו.
[1096]
There is more here to R. Yehudah’s formula. He alludes to the distress of
Yehudah for his brother Yosef beseeching G-d to save
him.
[1097] Better
“that He, as it were, should save Herself” Who is the Shechinah, Who
is in exile.
[1098] See
Text 13-19: Praying for the Shechinah
page 514
[1099] The Shechinah
is the Divine Presence of
G-d.
[1100] Schrire says that
the name is two large to be written on one amulet and it was for this reason
that it is divided amongst two amulets. Perhaps this division is more natural
than he realized based on the contents of these
verses.
[1101] Hebrew Magic
Amulets, T. Schrire page 99, says that the 72 triplets are this
name.
[1102] There are also
seventy-two angels of G-d which constitute the Court of G-d and whom G-d
consulted before the creation of
Man.
[1103] Meditation and
Kabbalah quoting the Shaarey Orah page
129.
[1104] Gates of Light,
Yosef Gikalatiya, trans. Avi Weinstein, page
15.
[1105] Shaarey Orah,
introduction, quoted in Meditation and Kabbalah, pp.
129-130
[1106] The number of
ways of taking n objects r at a time is P(n,r) = n!/(n-r)! where order is
important.
The number of arrangements of n objects taken r at a time w/o
order is C(n,r) = n! /
((n-r)!r!).
[1107] see
Sefirot Colors and Lights
[TABLE]
[1108] The Bahir
Illumination, Section 110
, Kaplan, page
42
[1109] The Mystical
Experience in Abraham Abulafia
, Moshe Idel, p.101 and
p.156 n.128.
[1110] Moshe
Idel suggests this
allusion.
[1111] This is not
a phrase of the Tanach, but instead another one of Abulafia’s constructs.
Nevertheless, ‘high’ and ‘holy’ associate with the
‘mountain’ individually throughout the
Tanach.
[1112] Ibid
p.156
[1113] Also see
Ezekiel’s ‘Valley of the Dry Bones’ which symbolizes the
restoration of the lost hope of
Israel.
[1114] See
Text 10-10: Midrash on the Ineffable Name
of God and
Text 10-11:
Moshe’s knowledge of the Ineffable Name that shows with every power
there is an opposite
power.
[1115] The Zohar
Pritzker Edition, trans. Daniel C. Matt, 2004,
p.48
[1116] Mi Chamocha 5629,
True Existence, Rabbi Shmuel Schneersohn of Lubavitch,
p.37.
[1117] see
2.1.1.5 Birthday of the World
p.51
[1118] http://www.inner.org/sefirot/sefchesd.htm and
http://www.inner.org/sefirot/sefgevur.htm. Non-italicized are
adjustments that previously stated the “second section”, probably
meant the second and third sections of the Shema if broken down into paragraphs.
Alternatively the Shema has four parts, ‘Creation of the lights
blessing’, ‘Love of Israel blessing’, ‘Hear O Israel,
the Lord our G-d, the Lord is One ... Emet’, ‘Redeemer of Israel
blessing’
[1119]
Siddur_Kol_Yakov.pdf pp.
114-116.
[1120] As suggested
by
Text 10-63: Love and Awe. The
Shema here is from Siddur Kol Yakov that is available on the internet as
siddur_kol_yakov.pdf.
[1121]
See
Text 9-40: Rabbi Yitzchak Ginsburgh
on the 288 Sparks[1122]
See
Text 2-79: Rabbi Pinchas Winston
(Aish HaTorah) on
Sparks[1123] See
Text 2-50:
Metatron in the Hebrew Book of
Enoch[1124] Soncino
Zohar
[1125] See
2.2.4.1 Enoch[1126]
The Light Beyond, Aryeh Kaplan, page
31.
[1127] Nothing is the
essence of G-d.
[1128]
Inspiration from Chellis, 1/24/2003