The Name Elohim in Practical Kabbalah - Part 1

Since the Divine Name Elohim comprises a most rudimentary Semitic appellative, one found in many ancient Near Eastern cultures, I thought it prudent to commence this discourse with its very earliest usages, or better still, with the earliest traces of the primary “EL” (“IL” elsewhere in near eastern writings) on which it is based. This name pertains to the oldest pantheon in Mesopotamia, tracing back to pre-Sargonic times.

The name EL was used firstly as a generic reference to deities (similarly to the way we use the word “god” today), many of whom were associated with special sacred locations. Traces of such deities can be found in the Hebrew Bible, e.g the reference to “EL Ro’i” (“God of Seeing”) which Hagar encountered at the well “Beer-lahai-roi”’ (Genesis 16:13-14); or the patriarch Jacob’s interaction with the “EL” of “Bet-el” (“House of EL”) in Haran, where Jacob had erected a “pillar” (Genesis 31:13), etc. Such references to local “ELs” associated with sacred locales can also be traced in a variety of ancient near eastern texts. However, the name “EL” was also used as the name of a specific deity. In this regard, see for example the texts discovered at Rash Shamra, ancient Ugarit, like “The Birth of the Gracious and Beautiful Gods” devoted to “EL,” the primordial creator “father-god,” who has also been portrayed as the great “bull-god,” the beneficent “high god” of the Phoenician pantheon. The name “Elohim” has likewise been used as both a generic term for deities of a general kind and as a specific Divine Name, such usages being attested to in the Hebrew Bible itself, hence the translation “gods” is equally correct.

Tracing the history and usage of Hebrew Divine Names is quite an arduous task, one made particularly difficult when one has to wade through the arguments between those who approach the topic from religious perspectives especially, and those who put religious convictions aside for the sake of clarity and truth, not to mention the heated diatribes between scholars themselves. Naturally, a combination of both the religious and secular approaches would be ideal. In this regard, we are certainly most fortunate to have been left the superb literary legacy of the late Umberto Cassuto, erstwhile Chief Rabbi of Florence, Italy, who later became professor of Bible studies at the Hebrew University in Jerusalem. He combined impeccable scholarship with excellent insight, and he certainly did not shy away from investigating the Hebrew Bible in conjunction with other ancient near eastern writings, e.g. the Ugaritic texts. His “The Documentary Hypothesis and the Composition of the Pentateuch” and the two volumes of his “Biblical and Oriental Studies,” all published by Magnes Press, are of particular importance as far as trying to get a thorough understanding of Hebrew Divine Names is concerned.

Regarding the Name “Elohim” he said “The designation Elohim was originally a common noun, an appellative, that was applied both to the One God of Israel and to the heathen gods (so, too, was the name El). On the other hand, the name YHWH is a proper noun, the specific name of Israel’s God, the God whom the Israelites acknowledge as the Sovereign of the universe and as the Divinity who chose them as His people.....When the ancestors of the Jewish people realised that there is but One God, and that only ‘YHWH, He is Elohim’ (I Kings 18:39), then the common substantive Elohim also acquired for them the signification of a proper noun, and became synonymous with the name YHWH.....But as a rule synonyms are not quite identical in meaning, and this is true in the present instance, too. The original connotation of the name Elohim, its use as an appellative, could not be completely forgotten. It was impossible for one who spoke or wrote Hebrew not to be aware that only the name YHWH expressed the particular personality of Israel’s God, and on the other hand, he could not fail to be conscious of the fact that the deities of the Gentiles were also designated Elohim.....”

It is generally clear that the term Elohim is sometimes used in a singular sense, and at others in a plural sense. Similar usages can be found in Aramaic writings, e.g. the “Romance of Achikar” and “Letter of Chananiah” in which, depending on the context, the word “Elahin” (the Aramaic equivalent of Elohim) is used in both a plural and singular sense. An important point in the El/Elohim saga is the fact that the plural of the singular El is Elim and not Elohim. We know that the term Elim has been used in ancient semitic writings with reference to “gods,” like those associated with specific locales. Regarding this W. Robertson Smith wrote “If the oldest sanctuaries of the gods were originally haunts of a multiplicity of jinn, or of animals to which demoniac attributes were ascribed, we should expect to find, even in later times, some trace of the idea that the holy place is not inhabited by a single god, but by a plurality of sacred denizens. If a relation between the worshipping community and the sanctuary was formed in the totem stage of thought, when the sacred denizens were still veritable animals, all animals of the sacred species would multiply unmolested in the holy precincts, and the individual god of the sanctuary, when such a being came to be singled out from the indeterminate plurality of totem creatures, would still be the father and protector of all animals of his own kind. And accordingly we do find that many semitic sanctuaries gave shelter to various species of sacred animals.....But, apart from this, we may expect to find traces of vague plurality in the conception of the godhead as associated with special spots, to hear not so much of the god as the gods of a place, and that not in the sense of a definite number of clearly individualised deities, but with the same definiteness as characterises the conception of the jinn. I am inclined to think that this is the idea which underlies the Hebrew use of the plural Elohim, and the Phoenician use of Elim, in a singular sense.....Merely to refer this to primitive polytheism, as is sometimes done, does not explain how the plural form is habitually used to designate a single deity. But if the Elohim of a place originally meant all its sacred denizens, viewed collectively as an indeterminate sum of indistinguishable beings, the transition to the use of the plural in a singular sense would follow naturally, as soon as this indeterminate conception gave way to the conception of an individual god of the sanctuary. Further, the original indeterminate plurality of the Elohim appears in the conception of angels as Bne Elohim, ‘sons of Elohim,’ which according to linguistic analogy, means ‘beings of the Elohim kind.’ In the Old Testament the ‘sons of God’ form the heavenly court, and ordinarily when an angel appears on earth he appears alone and on a special mission. But, in some of the oldest Hebrew traditions, angels frequent holy places, such as Bethel and Mahanaim, when they have no message to deliver (Genesis 28:12; 32:2). That the angels, as ‘sons of God,’ form part of the old Semitic mythology is clear from Genesis 6:2, 4, for the sons of God who contract marriages with the daughters of men are out of place in the religion of the Old Testament, and the legend must have been taken over from a lower form of faith.....”

Be that as it may, scholars recognised the singular of Elohim to be Eloha, the Aramaic equivalent of which is Elah, another word which was employed in both a singular and plural sense. For example, in Ezra the term Elah is used in reference to the God of the Jews, whilst in Jeremiah, originally written in Aramaic, it is used in a plural sense referring to “gods.” In Daniel the term Elah is used in both the mentioned ways. As said, Eloah is the singular form of Elohim, and some researchers have found this somewhat odd, indicating that it is a feminine singular having a masculine plural. This has led to the claim that both sexes are conjoined in the word Elohim, which hence could be translated “gods-goddesses.”

(more to follow)

Lekaven Tiferet: Acknowledging Beauty

("Moonflower Magic" in the garden of Gloria and Jacobus Swart)

On the occasion of my first post of the year 2012, I thought I would share details on a very unique practice which I have addressed fairly extensively in "The Book of Self Creation." Pertaining to the deliberate attempt of finding beauty in ones world, it is probably one of the simplest amongst the many ways which have been suggested to bring one closer to “divine realisation.”

To successfully work the technique addressed in this post, it is important to get out of the “mental mode,” e.g. constantly analyzing, or querying whether a technique is working, or why it is not working, etc. One has to develop a “feeling appreciation” rather than a “thinking” one. Furthermore, one has to adopt a kind of non-caring stance regarding any desired effects or expectations. One simply has to work spiritual exercises and ritual activities for the sake of doing them, expecting absolutely nothing in return.

Now, a way of radiating Ruchaniyut (Spiritual Force), and a sure way to find the true meaning of Being, is to contemplate and acknowledge beauty in everything. This is an attempt to achieve a full realisation of the “Eternal Root of Splendour” beyond all being. For example, when you observe a beautiful or well adorned person, you should consider that person to be the impression of the Divine, recognising that you are looking at the grace, radiance and resplendence of God. By so doing, you are observing the Ruchaniyut of the person. The physical comeliness of anything is a Tziyun (a sign), a reflected ray of the Supernal Splendour of Tiferet (Beauty). Yet this beauty is only temporal, and ultimately it is necessary to understand the Battel (obliteration) of this beauty in the light of the “Supernal Splendour” of the Eternal Living Spirit.

The practice of Lekaven Tiferet should be done with everything, not only people. You should attempt to find the beauty in whatever you observe, and then to consciously acknowledge this beauty in your mind by mentally expressing your appreciation of this factor to the object you have surveyed in this manner. After the beauty is acknowledged, you should bring yourself in contact with the Divine, your Eternal Source of Radiance and Well-being, sensing yourself linked to It via the top of your head. Then you complete the procedure by uniting the beauty, which you have observed and acknowledged, with your Source by mentally saying Baruch ha-Shem, meaning “Blessed be your Name,” or giving a broader thanksgiving blessing, saying mentally, or aloud if you can:

Transliteration:

Baruch Atah Adonai Eloheinu Melech ha-Olam, Shekachah Lo ba-Olamo

Translation:

"Blessed are You Adonai, our God, King of the Universe, Who has created such as These in His world."

By means of this exercise we deliberately turn our focus away from all ugliness, disorder and rage, so as not to unite ourselves with these “negativities,” but instead to align ourselves with and focus on that which brings stability into our world. It is through the act of finding beauty in anything that we are able to identify with that thing. Above all, it is said that the act of finding beauty in everything leads us to attain “Seven Aspects of Bliss” from which will result “Four Fulfilments of Joy.” The “Seven Aspects of Bliss” are equated with the lower seven Sefirot on the Tree of Life as follows:

Chesed (Mercy, Loving-kindness) — Chedva (Delight)

Gevurah (Severity, Strength) — Ditza (Pleasure)

Tiferet (Beauty) — Rina (Glad song)

Netzach (Victory, Endurance) — Gila (Mirth)

Hod (Glory) — Simcha (Happiness)

Yesod (Foundation) — Sasson (Joy)

Malchut (Kingdom) — Tzalah (Jubilation)

It is said that Tzalah (Jubilation), the final aspect of joy, results from the first six aspects, and all in turn culminate in “Four Fulfilments of Joy,” these being:

Ahava (Love)

Achva (Brotherhood)

Shalom (Peace)

Rei’ut (Companionship)

The successful application of techniques like these are dependent on constant practice. They certainly break the barriers between oneself and the Eternal Living Spirit, but they have to be worked constantly in order to achieve this aim.

Adoniram and Kabbalistic Dream Questioning

In researching the procedures of "letter reductions" for "The Book of Hebrew Amulets," I spotted the curious use of the name Adoniram in She'elat Chalom, Kabbalistic "Dream Questioning," in which the name in question is written in the following manner:

Transliteration:

Considered a "Name of Power," this word/letter combination is written on the palm of the left hand prior to retiring to sleep in order to elicit a clear answer to any unanswered query one might have. It seems the basic reasoning behind this specific use of the word combination in question, is that it serves as a screen through which the sought after answer could be had in the most direct manner.

Now, I am particularly curious as to why the word Adoniram, the personal name of a biblical personality who was responsible for forced labour in ancient Israel, and who was stoned to death when he acted as a collector of compulsory tax, should have this special power? As it is, the name in question means "My Lord is Lofty," and I am well aware that it is associated in Chabad teaching with the Kabbalistic doctrines pertaining to the "sparks" of Divine Light trapped in this world of "Fallen Shards." In this regard, it is maintained that the name Adoniram, meaning "My Master is Exalted," alludes "to the elevation of sparks which reconnects the Godliness trapped in this world, where God is the ‘Master,’ to the sublime ‘exalted’." This peculiar reasoning is backed with further ruminations on the "compulsory tax" referred to in the biblical phrase "Adoniram was in charge of the levy," which is purported to indicate that, from the "perspective" of the earlier mentioned "Divine Sparks," "elevation must occur," and that "it follows that the only obstacle to this elevation is to be found within the person himself." [comments by Chaim Miller in "The Gutnick Edition" of "The Chumash: The Book of Exodus" on related references in the Lubavitcher Rebbe’s "Sefer ha-Ma’amarim Melukat," Vol. 6, p. 39]

This reasoning notwithstanding, I am still curious as to why the name Adoniram, employed in this singular manner in Kabbalistic "Dream Questioning" procedures, should be considered a particularly powerful way in which direct responses can be facilitated from "Spiritual Sources"?

Any further elucidations and indications of primary sources would be greatly appreciated.

Of Moles, Warts and Sacred Lights

In the process of "weeding" my PC of seriously dated documents, I chanced upon the following essay which I wrote in 2003. At the time I had started to collect primary and secondary writings on "Divinatory Arts" in Kabbalah, amongst others texts dealing with determining ones character and destiny by scrutinizing ones anatomy, e.g. "Metoposcopy," "Phrenology," "Physiognomy," "Chiromancy," etc. I recall that as I was perusing the mass of documentation dealing with the topic in question, I was having a running conversation with my "Nefesh," my Instinctual Self. I then wrote the said essay which I thought I would share here, in hopes of adding some cheer to the "Festive Season." After all, I do believe "a smile improves ones face value," and what is more, it is also "sooo very serious"! So here goes:

"I thought I would write a special essay on those 'alien visitors' blemishing our skins, the ones we view with either indifference or distaste, and which can be most uncomfortable when it appears that everyone you encounter is scrutinizing them with a morbid fascination.....especially when you are trying to make decent conversation and finding it difficult to concentrate on the subject at hand with this constant diversion of attention. Of course, the real reason for your discomfort is that some of us are quite self-conscious, and read all kinds of meanings in the most casual glances directed at that insignificant little blemish on ones skin.

'But is that taint really that insignificant?' you ask. 'I better have it investigated in case the little blighter is malignant,' says the Paranoid Self.

'There is a deeper, mystical meaning to it,' says the Divining Self.

'What? A deeper meaning?' you query. 'Well....that depends on its size, and where it is placed on the body,' replies the All-knowing Self complacently.

With the sudden realization that the Diviner could read you like an open book by merely looking at moles, warts and such things, you decide you better shut up about the ones located rather strategically on portions of the anatomy which your Embarrassed Self prohibits you from acknowledging, least of all having publically scrutinized!

Soon you discover that this form of divination is part of an enormous study which was considered of great significance in the Middle Ages and Renaissance, comprising not only the examining of moles, but also 'Physiognomy' — the investigation of the proportions of the face and the body; 'Metoposcopy' — a term referring to analyzing the lines on your forehead; 'Chiromancy' - commonly called 'Palmistry'; etc.

With a grateful motion you dismissively wave such matters away, retorting 'Thank heavens Kabbalah did not indulge in this kind of superstitious foolishness,' only to be told that the subject of physiognomy was, and still is, of major significance in Jewish Mysticism. The Merkabah mystics, amongst others, employed physiognomic criteria 'to determine eligibility for admission into the circle of mystics. These criteria have to do with the character of the nose, lips, eyes, eyebrows, eyelashes, and sexual organs, although greatest significance was attached to the lines and letters upon the palm and forehead.'

You suddenly recall that it is written in the Zohar that '.....all happens here below as it does above.....on the firmament which envelops the universe, we see many figures formed by the stars and planets. They reveal hidden things and profound mysteries. Similarly, upon our skin which encircles the human being there exist forms and traits that are the stars of our bodies.' What is more, the famed Ari, Rabbi Isaac Luria, was able to read the entire life of a person expressed in the 'letters' revealed on the forehead of that individual. So what is this curious 'mystical art,' and what are the 'profound mysteries' revealed by the 'stars of our bodies'? Soon you find that the subject comprises many diverse opinions, and is much too large to be dealt with in one casual chat, and as Kabbalah in fact addressed all of the mentioned subjects, you choose to focus on the 'metoposcopical' abilities of Isaac Luria, the 'Lion' of Kabbalah, which will at least divert attention away from embarrassing warts....oy gevalt!!

Apparently Isaac Luria had the curious ability to analyse the character of an individual, by detecting and interpreting the Hebrew letters which are evident on the forehead of that person. Chaim Vital, a disciple of Luria, writes in his Sha'ar Ruach ha-Kodesh regarding his master's psychic abilities saying: 'Concerning his attainments, it is impossible for one to relate them [even] in general terms, no less in detail. However, these are the wondrous and true things which I witnessed with my own eyes: He knew how to make a future soul appear before him, as well as the soul of a living or deceased person, from among the early as well as later sages. He could inquire of them whatever he wished concerning knowledge of the future and secret mysteries of the Torah. The prophet Elijah, may his memory be a blessing, would also appear to him and teach him. He could also recognize the letters on the forehead and [was adept at] the science of physiognomy, as well as at [recognizing] the lights that are upon the skin and body of an individual. [He was also skilled at recognizing] the lights in the hair, the chirping of birds, and the language of trees and plants. [He understood] even the speech of inanimate things, as Scripture says: "For the stone shall cry out of the wall [and the beam out of the timber shall answer it]" (Habakuk 2:11). [He knew] the language of the burning candle and the flaming coal; he was able to see the angels who announce all the proclamations (from on high), as is well known, and to converse with them. His knowledge was expert concerning all the plants and the genuine remedies [which they provided]. There are many other such things which cannot even be related. Those who hear of them will not believe them when told. I have recorded that which my eyes have seen in all truth.'

The art of recognizing Hebrew letters on the forehead is based on that section of Kabbalah called 'Chochmat ha-Partzuf,' i.e. the study of permutations, which in turn is based on the idea that the whole of creation was manifested through a divine language. The view that Hebrew was the primordial language of creation found expression in texts like the Sefer Yetzirah, the Sefer ha-Bahir, and the Zohar, but was developed further in the commentaries and other writings of later Kabbalists. The latter were responsible for an extensive literature in which creation is not only considered to be the result of various combinations [permutations] of the glyphs of the Hebrew alphabet, but that all manifestation is actually 'clothed,' as it were, with these letter combinations. It is important to understand that the letters of the Hebrew alphabet are seen by Kabbalists not only as the instruments of creation, but as primordial divine forms. Sacred writ is thus believed to comprise combinations of 'Divine Names,' in which each 'Name' is a focus of divine force. As these 'Names' are manifested in all life, humans are also expressions of the divine language, each individual radiating a different combination of the divine forces represented in the forms of the Hebrew Alphabet.

Eventually the multitude of speculations regarding this theme, developed into a most practical psychic ability in the case of Isaac Luria's, who could 'read' a person in accordance with the sacred glyphs 'made flesh,' so to speak, in the being and body of that individual. In fact, these sacred forms are believed to be present in every aspect of ones being, thus Lawrence Fine wrote in his essay entitled 'The Art of Metoposcopy: A Study in Isaac Luria's Charismatic Knowledge,' that 'According to Chayyim Vital, the twenty-two letters of the alphabet are present in each of the three aspects of the human soul, in ascending hierarchical order, nefesh, ruach, and neshamah. Each is constructed, so to speak, on the basis of the letters of the Hebrew alphabet. The character and quality of each set of letters are somewhat different in accordance with the different levels of the soul's tripartite division. The letters present in the nefesh are small, those of the ruach are medium in size, and those of the neshamah are the largest of all. These three dimensions of soul clothe one another, as it were, with the body's skin constituting the outer covering of all.'

Vital explained that the letters, also called 'Lights,' are hidden beneath the skin of a wicked person, but in the case of a person who is purifying the different aspects of his/her being, the divine forces and their expression in the power forms of the Hebrew glyphs are openly revealed on the skin, where 'the skilled eye' can observe them. Again Lawrence Fine writes in this regard that 'The appearance of the letters on the skin allows one who can recognize them and determine their meaning virtually to see the divine part of the human personality, the soul itself. One 'sees' the soul in the sense that the letters are a relatively material expression of that which is otherwise immaterial. In the case of one who has sufficiently mended all three grades of soul, the entire alphabet belonging to each grade will appear, at one time or another, on the body's skin, most especially upon the forehead.'

Chaim Vital maintained that the letters of the soul are best displayed on the forehead, because the entire Hebrew alphabet corresponds to Binah, the sphere of "Understanding" on the sefirotic tree, of which the forehead is a symbol. However, the amount and clarity of the letters disclosed by each person is dependent on his or her level of purity and quality of service in this world. Another factor referred to is that these revealed letters can, and do, form themselves into words, which can be observed at certain times. Again quoting Vital, Lawrence Fine wrote 'Certain letters, however, will appear more brightly than at other times under various conditions. When one performs particular mitzvot, the appropriate letters shine especially brightly on that same day. Sometimes a certain word - such as the word chayyim (signaling that a person can expect to continue in life) - will appear briefly and then disappear. One skilled in this art, then, must be careful to gaze at the right time upon an individual's forehead. An exception is the deed of charity (tzedakah), whose letters remain shining brightly upon one's forehead for an entire week. This is demonstrated by the scriptural text: "And his righteousness (tzidkato) endureth forever" (Psalms 111:3).'

As briefly mentioned earlier on, and as Lawrence Fine further elaborated, 'The level of the soul which one has achieved is also discernible on the basis of the size of the letters which appear. Thus, if a person has only perfected the level of nefesh, the letters will be small, and so on. If an individual manifests only one set of letters, having attained only the level of nefesh, and more than one of a particular letter is required to spell out a word on his forehead, the letter will initially appear brightly in one place in the word, and reappear a second or third time as needed.'

For Kabbalists the letters of the Hebrew alphabet corresponds to the ten sefirot, hence there is the further possibility of viewing those glyphs manifested on the forehead in terms of their sefirotic attributions. In this manner one might determine in those letters that are expressed particularly strongly and most frequently, the 'soul root' of an individual understood as a 'sefirotic root.' Some actions strengthens, as it were, the revelation of the glyphs on the forehead. Reciting the daily 'blessings' is said to be of special significance as one such empowering activity. Again Lawrence Fine wrote: 'The lights of the letters which appear on the skin as a result of reciting berakhot (blessings) are special insofar as there is light surrounding each letter; this surrounding light is more luminescent than that of the letter itself. If one sees that the opposite is the case, that the light of the letter is more intense than the surrounding light, it signals that the blessing was not performed properly.'

Now, whilst we have made special reference to the forehead as far as this divinatory art is concerned, it should be clearly understood that the glyphs of power manifests everywhere in your anatomy, as Chaim Vital wrote: 'Know that in each and every organ of a person's body, there are letters engraved, informing us about that individual's actions. But the primary place is the forehead, as indicated earlier.'

It is somewhat difficult to discuss this subject in absolute detail in this already overly long essay, but I would like to include a couple of anecdotes regarding Isaac Luria's mastery of this art as told by his followers.

Eleazar Azikri reports in his Sefer Charedim, how Luria looked at the face of a sage and told him that 'the transgression of cruelty toward animals is inscribed upon your countenance.' Apparently the sage rushed home in a state of great distress, where he found that his wife had forgotten to feed the turkeys. He promptly took appropriate care of these creatures, and returned to Luria. Not knowing what had transpired, Luria looked at his forehead and informed him that the misdeed is no longer evident, at which point the sage proceeded to tell the Ari what had actually transpired.

Amongst the many anecdotes which Chaim Vital preserved in his books, there is the one in which he tells how Isaac Luria clearly recognized the first three letters of the Hebrew alphabet, i.e. Alef, Bet and Gimel on Vital's forehead. The first two letters, spelling the word Av (father) were well expressed in normal Hebrew, but the third, the Gimel, was shown upside down. Following the message expressed by these indicators, the Ari instructed his student to show kindness to his father.

Clearly Rabbi Isaac Luria was a man of extraordinary talent and ability which goes way beyond the traditional study of Torah and Talmud. Perhaps Chaim Vital was right when he said 'There is no doubt that these matters [i.e., esoteric knowledge] cannot be apprehended by means of human intellect, but only through Kabbalah, from one individual [directly] to another, directly from Elijah, may his memory be a blessing, or directly from those souls which reveal themselves in each and every generation to those who are qualified to receive them'."

More on the "Forty-two Letter Name" for Health & Healing

Whilst I have earlier shared one specific portion of the "Forty-two Letter Name" employed in spiritual healing, i.e. , the very last portion the Name in question specifically pertaining to the sphere of Malchut, the "Kingdom" of the physical world in which we recide, it should be noted that other portions of the said Divine Name are equally utilized for the same purposes. In this regard, as addressed in fair detail in "The Book of Sacred Names," , the second portion of the first section of the "Forty-two Letter Name" which relates to Chesed (Lovingkindness), is considered exceedingly powerful in terms of the improvement of the health of a sickly individual, especially when it is conjoined with the Name (Adonai).

Then there is also the second section of the "Forty-two Letter Name," i.e. (Karastan) which relates to the sphere of Gevurah (Strength/Severity). It is not only employed in its entirety in Kame’ot and Segulot in conjunction with Psalm 119 for healing purposes, but, when vocalised "Kra Satan," it is loudly exclaimed in healing incantations. Regarding the latter application, we might consider that this portion of the "Forty-two Letter Name" is also shouted three times in exactly the same manner when an individual wishes to obliterate the impact of the “evil eye,” i.e. when at the receiving end of hate, resentment, jealousy, etc.

Here the fundamental reasoning appears to be the letters of the word (Kra—“to tear”), which could be permuted to read (Akar—“to uproot” or “to remove”), hence the statement “K’ra Satan” can be read “remove Satan.” As indicated, this expression is associated with Gevurah, and hence it is believed that this exclamation is invoking the power of severe Judgment (Din), in order to “tear” an individual away from illness. We are also told the letters comprising the Name are respectively the initials of powerful “Spirit Messengers,” all of whom are instantly invoked when “K’ra Satan” is vocalised with mental focus and physical force.

Curiously enough, this portion of the “Forty-two Letter Name” is said to pertain to Moses “splitting and dividing the Yam (sea).” It appears that the invocation Moses employed had separated, literally torn away, the adversary from the Yam. Thus those who use the “K’ra Satan” exclamation in healing incantations, are repeating the procedure Moses employed to separate the waters, albeit the aim being to “separate from disease” rather than dividing the waters of the seas.

The Forty-two Letter Name for Health and Healing

Considering a recent query on how the "Forty-two Letter Name" of God might be employed for the purposes of healing and the restoration of health, I thought, whilst there are several related methods doing the rounds, that I would share the one delineated below, since it is particularly effective and relatively easy to execute.

As indicated previously, the seven six-letter divisions of the "Forty-two Letter Name" of God and the "Ana Bechoach" prayer are aligned with the seven lower spheres on the sefirotic tree, as shown below:

In the current instance I wish to focus on the second three-letter subdivision of the seventh portion of the Divine Name in question, i.e. the section of the "Forty-two Letter Name" related to Malchut (Kingdom), which is employed, amongst others, for purposes of health and healing.

As is the case with all these specific sub-divisions of the "Forty-two Letter Name," this portion is conjoined with the Ineffable Name in the following manner:

The unified Name is vocalised (Yitzohayav’t’ha). The main angel associated with is (Gadi’el), some say (Gavri’el). This “Spirit Intelligence” has three assistants, i.e. (Tzadki’el), (Yeho’el), and (Tama’el). The power of this portion of the “Forty-two Letter Name” as well as its associated “Spirit Intelligences,” pertains to increasing the popularity of those who call upon them in the Name of God. In this regard, alignment with these “Spirit Forces” is understood to cause everyone you may encounter to like you, and, what is more, no special purification is required prior to invoking their support.

This is a truly multi-functional portion of the “Forty-Two Letter Name,” since TzoYaT’, Yitzohayav’t’ha, and its affiliated “Spirit Forces,” are called upon for protection in both rural and urban areas, and, curiously enough, they also have the power to halt violent hail storms. Furthermore, anyone suffering from illness will be healed speedily when one adjures the mentioned “Spirit Intelligences” to aid this intention, and when one utters over the afflicted individual. I have employed this Name, its combination with the Ineffable Name, and the associated “Spirit Power” for this very purpose with excellent results. Similarly, TzoYaT’ has the ability to banish malevolent “Spirit Forces” and restore the well-being of an individual who suffers their affliction.

Blessing & the Sea of Divine Abundance - Part 2

To return to Even, the cubic stone of Malchut, which is understood to be the foundation of all existence. Zechariah 4:7 calls it Even Rishonah (first stone) and Psalm 118:22 refers to it as Rosh Pinah (chief cornerstone), saying “The Even that the builders rejected has become the chief cornerstone.” This verse is an important part of Masonic studies in both the “Mark” and “Royal Arch” degrees of Freemasonry, and has many hidden meanings. The Shechinah as the (Panim—"Face," "Countenance" or "Presence") of Adonai, is in fact the Rosh Pinah to whom all existence must turn (Ponim).

Everything said so far, refers of course to Malchut on the Tree of Life, represented on earth as the (Bet ha-Mikdash—the "Holy Temple"), said to be another cognomen of Adonai. We should understand the Temple to be the place where Adonai dwells, as it is written, “I will give my dwelling place to be among you” (Exodus 26:11). It is in the actual (Mikdash—"Sanctuary") where the Shechinah resides, as it is written “and let them make Me a sanctuary v’Shachanti (that I may dwell) among them” (Exodus 25:8). Again this refers to the sphere of Malchut, and specifically to the Sanctuary and Ark in our Temple, where the Divine Dweller (Shechinah) may rest on the altar, the latter itself comprising a double ashlar of two Avanim (cubic stones).

The realm of physical existence, is in fact the place of the Shechinah, as is written in Isaiah 66:1 “And the earth is my footstool,” but the fact that the Shechinah dwells among us, and as our highest Selves (Neshamot), does not mean that we are always open to Shefah. The Shechinah is not the Divine Abundance, but the container receiving the flow as it is channelled from the higher Spheres on the Tree of Life, which is in turn poured into the Kingdom of physical manifestation. Here a major problem is encountered. Sometimes the Shechinah receives this flow, and then She is called Mikveh ha-Mayim ("Pool of Water"), but there can be periods when the Shechinah does not receive the abundance, and then She is called Yabashah ("Dry Land"). Naturally creation suffers when this happens. Why should the Divine Abundance “dry up” so to speak?

From a Divine Perspective the Shefa is always there, undifferentiated in the Eternal Now, but the “Abundance” flowing into creation, can be restrained when (ha-Tzinorot—the "Divine channels" leading into manifestation) are blocked. This is said to happen when creation moves into states of separation from the Oneness of the Whole, when we no longer recognise ourselves as part of the Selfsameness of One Being, ("I Am," the Oneness of Being). It is extremely important to realise that the Oneness is never separate from us. It is we who separate ourselves, and thus it is also we who are responsible for repairing the Tzinorot, the Divine Channels, by recognising and returning to the Oneness of Being. It is equally important to realise that any recognition of duality in any form is a separation from that Being in Whom all are one.

Kabbalah recognises only one God. Yet this Oneness may be revealed in a multitude of aspects. Still It is One and there is no other. We may see life as the diversification of the One into the many, but Kol (all) are unified in the One. This is what is meant by that great statement of faith “Shmah Israel, Adonai Eloheinu, Adonai Echad” (Hear Israel, Adonai our God, Adonai is One). There is not “God” and the “Devil,” there is only “God.” It is therefore written in Isaiah 44:24 “I am the Lord, who made Kol, who alone stretched out the heavens.”