According to those Kabbalists, whom we are told are “wise of heart,” the secret behind the functions of the “Forty-two Letter Name” and the associated ruling “Spirit Messengers,” i.e. “Angels,” pertain to
Shem Taharah, the “Name of Purity.” However, whilst this is indeed the case, it must be understood that before one can utter even one word pertaining to any practical application of these Names and “Spirit Intelligences,” one is required to keep ones mindset “pure,” i.e. to work each stage of the process with ones
Kavvanah, ones focussed intention, exclusively concentrated on the task at hand, and carefully avoiding being distracted by external or unrelated issues.
Now, before we investigate the “Forty-two Letter Name” in greater detail, we need to again take careful note of the fact that, whilst this Name is understood to generally relate to
Gevurah, the sphere of “Severity” or “Strength” on the kabbalistic Tree of Life, and likewise the “Name of Seventy-two Names” pertains to
Chesed, the sphere of “Mercy” or “Lovingkindness,” each of the seven six letter combinations comprising the “Forty-two Letter Name,” as well as their affiliated stanzas in the
Ana Bechoach-prayer, are, as indicated previously, respectively attributed to an associated
Sefirah on the
Etz Chaiim (Tree of Life). The seven sets of six-letter combinations comprising the “Forty-Two Letter Name,” are believed to represent the “Seven Days of Creation.” Hence, in addition to their respective sefirotic attributions, we are told that each governs an “age,” so to speak, these being:
It is very important to keep some of these details in mind when it comes to studying the magical applications of this Name, since you will notice the practical uses of the “Forty-two Letter Name” somehow relate to the quality of the sphere with which it is affiliated on the sefirotic tree. Regarding these “magical applications,” it should be noted that the “Forty-Two Letter Name” as well as the
Ana Bechoach-prayer are employed for spiritual protection, hence they feature in their entirety in many
Kame’ot, and there are a number of these finely crafted amulets preserved in several collections, of which very good photographic images can be found in a few well researched tomes dealing specifically with this topic. I often like to browse through my own collection of works on Hebrew amulets, investigating and admiring the construction of these wonderful objects, which in many instances were created for personal protection, health, or even for something as simple as plain good fortune.....and why not?
We should also note that the “Forty-Two Letter Name,” as well as the
Ana Bechoach-prayer have been used for example in those very large, beautifully painted constructs known as “
Shiviti” plaques and amulets, and the Divine Name itself is often included in amulets designed to protect a mother and her newborn from any harm they might meet from malevolent spiritual influences. As far as this “talismanic” use of the
Ana Bechoach-prayer is concerned, the entire prayer was often written in the form of a
menorah (sacred seven-branched candelabrum), as shown in the accompanying illustration.
We have thus far perused the “Forty-two Letter Name” mainly in terms of its division into seven groups of six letters each. However, the power of several practical applications pertains to this Divine Name being again divided into fourteen sections, each comprising three letters. These are vocalised in a specific manner as shown in the table below:
The vowels employed were derived in their exact order from
Exodus 2:12 in the following manner:
Let us now turn our attention to the practical uses made of some of these three letter combinations. Again it should be noted that due to the limitations of posts like these, I am able to share a very few details here, and hence will address the "magical" applications of the first two three letter combinations of the "Forty-two Letter Name" only, i.e. the uses pertaining to "
Chesed" (Loving-kindness):
1. 
— AViGe —
Sefirah: Chesed [Loving-kindness or Mercy]
The first Name, vocalised
AViGe in this instance, is said to have the power to eradicate disagreements and disharmony within communities, or internecine strife amongst city dwellers. We are told that when one observes opposing parties disputing, and the contention appears to be exploding into open conflict, such can be effectively controlled by intertwining
with the four letters of the Unique Name,
YHVH, expressed in a specific fashion, i.e.
(
Yihav’ha). This is done in the following manner:
The unified Name is vocalised
—
Yi’ahaviv’geha.
Dissipating the mentioned strife in a community requires one to follow on the action of combining the two Divine Names with a recitation of
Numbers 13:28 which reads:
Transliteration: Efes ki az ha-am ha-yoshev ba’aretz v’he’arim b’tzurot g’dolot m’od v’gam y’lidei ha’anak ra’inu sham
Translation: How be it the people that dwell in the land are fierce, and the cities are fortified, and very great, and moreover we saw the children of Anak there.
Next, whilst keeping the respective Divine Names and their combination in mind, one has to adjure the angel
Perachi’el (
), the “Flower of God,” in the following manner:
Transliteration: Y’hi ratzon milfanecha shit’batel ha-bilbul v’ha-mach’loket m’ha-kahal ha-ze b’shem Yi’ahaviv’geha halaz al y’dei ha-mal’ach Perachi’el.
Translation: May it be your will to nullify the confusion and the division in this assembly, in the Name of Yi’ahaviv’geha by means of the angel Perachi’el.
Surprisingly there is also a ruinous aspect to this specific magical act. We are informed that one could bedevil the entire issue, i.e. worsen hostilities within the community of a town, by working the procedure with the exclusion of the final adjuration. It is said that in this manner one keeps the “angelic power” out of the situation, and thus actually augment dissension.
Another interesting magical procedure associated with the first three-letter combination of the “Forty-two Letter Name,” pertains to hiding oneself magically from a pack of wild animals, or from a gang of bandits, for that matter. In this regard it is said that if one happens to be on a journey and should spot such brutal creatures on the way, whether these be of the four-legged animal or two-legged human varieties, which might impact malevolently on ones physical well-being, that one should forthwith draw a circle on the ground near a tree, carve the Name
(pronounced
Z’rach Chan’chon) on the said tree, then enter the circle and cause magical invisibility by adjuring the angel
Perachi’el by means of an incantation which again includes the earlier mentioned
combination.
In another of its magical uses one is instructed to cut from a fruit tree a small stick about the size of ones little finger. We are cautioned that the stick must not at any time come in touch with a donkey or any “impure” creature, e.g. pigs and other beasts deemed “unkosher.” Next one has to create a hole or a slot inside the stick, in which to insert a small parchment. Afterwards, one has to write the combination
with wax on a piece of “kosher parchment”—a fragment of clean white paper and a black wax crayon will do nicely. In conclusion one has to locate the paper inside the slot or hole of the tiny rod, which has now become a potent “power object,” an instrument of rulership and judgment. In this regard we are told that whenever one encounters ones enemies, one is to hold this instrument tightly against ones heart.
2. 
—
YaToTzi —
Sefirah: Chesed [Loving-kindness or Mercy]
The second Name
, intoned
YaToTzi, is combined for magical purposes with both the Ineffable Name and a special expression of
Adonai (
). In the case of the latter Divine Name the procedure is again as follows:
In this instance the unified Name is vocalised
—
Ayadotonatziye.
We are told these combinations of the second portion of the “Forty-two Letter Name” can be potently employed in
Kame’ot (Hebrew amulets). The second combination, specifically the one in which
YaToTzi is merged with
Adonai, is considered especially powerful with regards to improving the health of a sickly individual.
I was once informed that pronouncing the Name
Ayadotonatziye, i.e. the
Adonai/
YaToTzi combination, first thing every morning, will engender spiritual protection throughout the entire day. I was also told that if you do the same prior to retiring at night, i.e. before falling asleep, that you will be provided with very clear answers in your dreams to any questions you might have.
I have noticed similar, if somewhat more ambiguously delineated, instructions in the “
Shorshei ha-Shemot” by Moses Zacutto. Amongst the curious uses made of this Name listed in this text is a very simple and most useful blessing practice. If you focus your attention on any individual, and then utter the Name
Yatotzi with
Kavvanah, with the total meaning of the heartfelt intention of your soul, that individual will have received a very special blessing.
Now, one of the primary uses of
YaToTzi pertains to improving ones learning capacity and ability to comprehend. Moses Zacutto tells us that for its present purpose, this Name should be written on the leaf of a cedar. Since cedar leaves are more like needles than leaves, I personally chose to work this practice by writing the Name in question on an acacia or oak leaf, these trees being amongst the important “sacred” trees of the Bible. Acacia wood was extensively used in the construction of the temple equipment and the “ark of the covenant.” Regarding the oak tree, it is said that Joshua made a covenant with the Almighty in
Shechem, and that “he took a great stone, and set it up there under the oak that was by the sanctuary of
YHVH.” (
Joshua 24:26) I believe the use of a cedar leaf has to do with the fact that there is a reference to Moses and the “burning bush” in this specific working, and there have been speculations that the shrub in question may have been a cedar tree.
Be that as it may, the original procedure informs us to write the name
on a single leaf of a cedar tree, and to say:
Transliteration: B’shem YaToTzi asher niglah l’Moshe rabeinu alaiv ha-shalom ba-s’neh shetagid li ha-emet mikol mah sh’ani sho’el mim’cha.
Translation: In the name of YaToTzi that was revealed to Moses our teacher, peace be upon him, at the burning bush, tell me the truth of everything I ask you.
Next, fold or roll up the leaf from the bottom to the top, and conclude the procedure by saying:
Transliteration: Hineini mashbi’a b’shem YoTaTzi sheta’aseh b’ofen sh’avin ha-davar teichef bli ikuv k’lal.
Translation: I am here adjuring you in the name YoTaTzi, that you will act in a manner in which I will understand the matter (subject) forthwith without any delay.
As said previously, it is not possible to address all the mentioned practical uses of the fourteen three-letter portions of the "Forty-two Letter Name." However, I would like to conclude this brief study of this very special Divine Name by sharing with you a prayer-incantation I chanced upon whilst perusing the great primary literature dealing with Hebrew Divine Names. Like the
Ana B’choach-prayer, it is fashioned on the “Forty-two Letter Name,” and whilst I would not exactly employ it as an alternative to the standard prayer, those who enjoy working daily with the “Forty-two Letter Name,” might find the employment of this invocation additionally to their daily recitation of the
Ana B’choach-prayer, to be a most meaningful endeavour. This invocation derives from a work titled
S’dei b’Samim ("Chest of Spices"), and reads:
Transliteration: Eloheinu ba’shamayim, g’dulato yatzileinu; yachid tamid, tzid’kato y’asreinu. Kadosh, rachaman, anvoteinuto y’rachameinu; Shadai tuvo netzach y’chaneinu. Nora’ot g’vurot, diglo y’chas’neinu; Yah kabir sigvo yishmareinu. Bochen t’horim, r’tzono yisgaveinu; tz’vi tif’eret g’vurato yiflateinu. Chasin kom’miyut, b’tzilo yastireinu; taharat nitzu’ach, izuzo y’aneinu. Yosher g’mulo, levad yoshi’einu; pnei z’chut kadoshav yig’maleinu. Shishah k’tzotav v’ruchotav y’sovoveinu; tzidkat yechido tamid y’varcheinu. Ani (.....fill in your personal name.....), zach’reini v’pak’deini b’klal kol yisra’el amcha, ba’avur sh’chinat kavod malchut’cha l’olam va’ed.
Translation: Our God in heaven, His Greatness will save us; singular always, His Justice will assist us. Holy Compassionate, in His Modesty He will have compassion on us; Almighty, His enduring Goodness will be gracious unto us. Tremendous deeds, His Standard will be our strength; Yah, mighty, His Power will protect us. Tester of purity, His Will will uplift us; Beautiful Gazelle, His Valour will free us. Shielding Power, in His Shadow we will shelter; His Victory is pure, His Strength will answer us. He recompenses in honesty, singularly by Himself He will save us; in the face of His Honour, His Holiness will reward us. His six edges (borders) and His Spirits will encircle us; His singular Justice will always bless us. I am (.....fill in your personal name.....), remember me and visit me and the whole of Israel, Your people, for the sake of the Shechinah whose glorious Kingdom endures throughout eternity!
(Adiriron) is an ancient Divine Name of great significance, especially since it is amongst the set of Names which had to be uttered 112 times before one could "go down to the Divine chariot," or "descent" into the Merkavah. We are told the meaning of Adiriron is "the Mighty One sings," and there can certainly be no doubt that this Name is directly affiliated with 
(adir), the Hebrew word for "mighty." This Name has been ascribed to Binah (Understanding) on the Kabbalistic Tree of Life, however, whilst this attribution is clear to some, others maintain it should be attributed to Hod (Glory) on the sefirotic Tree. Others again insist Adiriron is affiliated to all the spheres from Binah to Hod. Whatever the case may be, Adiriron is termed the "Name of Joy" or "Name of glad song" (
—rinah). It is also the first of forty-two unique Divine Names respectively affiliated with the letters of the "Forty-two Letter Name." Attributions of this kind appears to be always in harmony with a specific mindset or reasoning pattern, and naturally the same could be said of the generally considered "standard" Divine Name associations with the Sefirot. However, in investigating the latter, I could not help noticing some interesting details which appear to have been missed in later writings. As a case in point, take the Name 
(Adonai) which corresponds to the attribute of Malchut (Kingdom), and is affiliated with all the abundance traditionally associated with the latter, hence it is considered a very powerful Divine Name directly related to our sphere of existence. Of course, this explication is generally acknowledged, however, the "interesting detail" here is that we are informed that the Shefa (Divine Abundance) which this Name is channelling into Malchut, the "Kingdom of Manifestation," derives from two Divine Names directly affiliated with this Name. Alef, the initial letter of Adonai (
) is said to refer to Ehyeh (
), the Divine Name of Keter, the Crown of Consciousness on the Tree of Life, whereas the Yod, the concluding letter of Adonai, refers to YHVH (
), the Ineffable Name. The forces inherent in these two Names are said to combine in Adonai, from whence it is poured out as "universal abundance" into this realm of manifestation. Considering another Divine Name correlated with the sefirotic Tree, i.e. Elohim (
), we notice it is associated with both Binah (Understanding), Gevurah (Severity/Strength) and Hod (Splendour). In fact, traditionally the entire left line (Pillar) is aligned with the "forces" of Elohim, whilst the right line (Pillar) is associated with those of YHVH, and the middle line (Pillar) with Ehyeh. However, whilst the Name Elohim is linked to the Tree of Life in the manner depicted, the singular form of this Name, i.e. 
(Eloah), as well as its "root" Name 
(El), are both related to Chesed ("Kindness" or "Mercy") on the kabbalistic Tree of Life. We might note that since the Name Eloah is understood to act as a covering for the Neshamah, the Higher Self, it is called 
(gushpanka d’nishmata), i.e. "Seal of the Higher Soul," as indicated in Job 3:23 which reads 
(va-yasech Eloha ba’ado—"and whom Eloha hath hedged in"). Of course, conjunctions of Divine Names like 
(El Chai), 
(El Shadai), etc. relate to different spheres on the sefirotic Tree. Both mentioned combinations pertain to Yesod ("Foundation"). There are others still of the "El" Divine Name combinations, like 
(El Elyon) which relates to sphere of Binah (Understanding); the lofty 
(El YHVH) termed 
(hame’ir ba’olam ha-yetzirah), the "Luminosity of the World of Formation"; 
(El Adonai) which applies to our physical realm of existence, and is called 
(ha-me’ir ba’olam ha-Asiyah), the "Luminosity of the World of Action." Another interesting Name we might consider is 
(Ar'arita), to which some of the most outrageous attributions have been made in 20th century magical writings. Be that as it may, Moses Zacutto tells us that he had seen in the works of the Arizal (Rabbi Isaac Luria) that this name pertains to the Keter (Crown) of Asiyah (the World of Action). In fact, it would seem that the name is the "crown of action," since the word is supposed to be used to empower prayers. The instruction is that this name should be uttered aloud by those saying the blessing of a person listening to a prayer, since this name would strengthen the prayer and ensure its efficacy. We are also informed that according to the Ribal, Rabbi Isaac Baer Levinsohn, this name brings "illumination." There is also a reference in the "Shorshei Shemot" to the name Ar’arita being linked to Shadai, which is the Divine Name associated with Rosh Chodesh, the first day of the month equated with the appearance of the New Moon. Moses Zacutto informs us correctly that the gematria of 
(Rosh Chodesh) 
is the same as that of the Name 
(Ar’arita) 
Hence, as this Divine Name has a special meaning on this most auspicious day, it should be uttered aloud on Rosh Chodesh, that is at the consecration of the New Moon. Then there is the Name 
(Tzurtak). which some claimed was derived from the bible, whilst others maintained it is an abbreviation of "Tzurat ha-Kodesh" meaning "the form of the holy." In this regard, it is written in the "introduction" to the "Commentary on the Sefer Yetzirah" attributed to the Ra’avad, that the Divine Name in question is the "Knot of Forms," since all the "patterns" in the whole of existence were drawn by Tzurtak into manifestation via Binah, the sphere of "Understanding" on the sefirotic Tree. Commenting on this, Moses Chaim Luzzatto says that "to produce the separate creations in themselves, there has to be one power that governs the form in which they are designed, and this power stands over the separate creations themselves to maintain them in their appointed form." He continues that this "power" is Tzurtak, which "contains the power to bring forth the separate creations into actual being out of nothingness so as to be branches of it. This is because it is a unique kind of radiation that produces no other branches except separate creations, being out of nothingness, in accordance with the unique aspect of this power." This means that the entire complexity of manifestation as a separate existence, is only possible because of the differentiating action of Tzurtak. This is but a sampling of what can be found in primary Kabbalistic literature on Divine Names and their associations with the Ten Sefirot.
Posts
