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.

Seeking Answers from Divine Sources - Part 1

A query regarding "She'elah b'Hakitz," i.e. seeking answers to life questions from "Divine Sources" in a "magical manner" whilst fully awake, was posted a while back to the "Concepts of Kabbalah" egroup. The actual techniques employed are akin to "She'elat Chalom" ("Dream Questioning"), of which a number of procedures are extant in primary "Practical Kabbalah" literature. Several of these require careful preparation of body, mind and soul, the utterance of Divine Names with kavvanah (focussed attention and intention), and involve the direct, personal "revelation" of answers to the querant in, as it were, a "prognosticatory" manner, in some instances without the need of any "spirit intermediaries." This being said, there are also a number of techniques not requiring any special preparation as such, and whilst some of these practices involve the use of Divine Names only, there are others which do require the support of "malachim" (angelic beings), albeit the latter being usually adjured in conjunction with Divine Names.

Tracing "She'elah b'Hakitz" methods in the literature of "Practical Kabbalah," it is clear that there are numerous procedures dealing with "dream questioning," yet relatively few detailing related techniques worked whilst fully awake. As a case in point, I found around fifty odd practices on "She'elat Chalom" in "Shorshei ha-Shemot" by Moses Zacutto, yet only twelve dealing with "She'elah b'Hakitz." Interesting details regarding both "She'elat Chalom" and "She'elah b'Hakitz" can be found in an extensive essay by Moshe Idel titled "Iyyunim b'Shitat Ba'al Sefer ha-Meshiv," and another fair resource on this topic is "Studies in Jewish Dream Interpretation" by Monford Harris.

As said, certain "She'elah b'Hakitz" practices require careful preparation of the one seeking answers to queries by means of this kind of procedure. In an untitled manuscript (Ms. Sassoon 290) we are told that the querant, prior to working "She'elah b'Hakitz," should be purified and immersed (in the Mikvah [the Jewish ritual bath]), dressed in white clothing, and should have undergone special preparation for a three day period during which several Divine Names are enunciated, etc. In fact, we are told that these Divine Names include a special "Shem ha-Meforash," (not the well-known "Ineffable Name") which a certain Rabbi Simeon (the Great [?]) brought back to this earthly domain after one of his sojourns in the celestial realms. This unique Name is said to have been used in the primordial "act of Creation," that it can be employed to create a Golem (artificial humanoid), as well as to receive spiritual insight and guidance on waking from a sleep which was induced by means of certain Divine Names.

Be that as it may, from amongst the "She'elah b'Hakitz" practices listed in "Shorshei ha-Shemot," I have selected two procedures which do not require unduly great physical and spiritual preparation to work successfully. I have tried out the first of the two techniques, which I have subsequently continued to employ with great effect. What is more, it is relatively easy to execute, so here it is.

The main Divine Name to be used in this technique is (vocalised Yahv'-yoraynee). This Divine Name is interesting in that it comprises the fundamental three letters of the Ineffable Name (), and the term Yoreini () meaning "to show me" or "to teach me." To work this technique successfully one has to commence with a single recitation of Isaiah 25:1 which reads:

 

Transliteration:

YHVH Elohai atah aromimcha odeh shimcha ki asita pele eitzot meirachok emunah omein

Translation:

YHVH Thou art my God, I will exalt Thee, I will praise Thy Name, for Thou hast done wonderful things; even councels of old, in faithfulness and truth.

This is followed by the following adjuration which must be said three times:

Transliteration:

Y'hi ratzon milfanecha Elohei Yisra'el sh'ta'aneini v'bi'ur nachon al she'elati shehi (question) b'koach shem ha-yotze mipasuk zeh

Translation:

May it be your will God of Israel that you should answer me with the correct explanation on my question (here fill in the question) through the power of the Name which emanates from this verse.

Afterwards you have to utter the earlier mentioned Divine Name (Yahv'-yoraynee) three times, and the answer will forthwith pop into your mind.

The second technique which I wish to share is somewhat more complex, and since it will take a little time to prepare it in the same detailed manner in which I have attempted here with the first technique, I will have to present it in a second missive.