Kabbalistic Curiosities: Moon Mansions and Seven Seals - Part 1

Since this topic is quite extensive and needs to be addressed in detail, I thought it prudent to address the kabbalistic views on the twenty-eight "Lunar Mansions," and associated concepts in installments. Readers who are familiar with Hebrew will find a lot of details regarding the "Lunar Mansions," or more accurately "Lunar Times" ( [Ittot]—"times" ), in the "Commentary on the Sefer Yetzirah" attributed to the Raavad. There are facsimiles of both the 1562 and 1806 editions available in electronic format, which you can access directly at:

http://www.hebrewbooks.org/11726 http://www.hebrewbooks.org/39079

Further details can also be found in the Tikunnei Zohar section 69, 101b - 102a.

The twenty-eight "Lunar Mansions" pertain to the twenty-eight days of the lunar month, or more precisely of the "sidereal month." This topic was of particularly importance in Chinese, Japanese and Hindu astrology, and the "Lunar Mansions" featured equally strongly in Islamic Astrology. We should acknowledge the contribution medieval moslem astrologers like Abu'l-Rayhan Muhammad ibn Ahmad Al-Biruni ("The Book of Instruction in the Elements of the Art of Astrology") made to the study of the twenty-eight "mansions" of the moon, and how greatly "Lunar Astrology" impacted on the Jewish mystics who resided in Moslem lands in the Middle Ages, like for example those who lived in medieval Yemen, where the twenty-eight "mansions" played an important role as "markers" in Yemenite agriculture customs.

Whilst this aspect of Lunar astrology was derived from ancient oriental sources, it was given a unique treatment in Kabbalistic traditions, involving special verses from the Hebrew Bible, the seven "double letters" of the Hebrew alphabet aligned with "seven Sefirot," "seven seals," as well as the "seven planets" of traditional astrology. These are in turn associated with a set of Divine Names, and finally the entire caboodle was worked into a harmonious whole with the twelve signs of the Zodiac, etc. Most importantly, the Kabbalistic approach to this topic pertains to the Shechinah, the "Female" aspect of Divinity, or the "Divine Presence" in manifestation, specifically to "Her" being associated with "time." In this regard, the Zohar (1:198a) informs us that (Et - "time") is "a supernal rung." It continues by asking "And who is this Et?" to which we are told that it is the letter (Heh), and then, by adding the letter Heh as a suffix to Et, further elucidates that "it is called (Atah)," a term meaning "Now." Daniel Matt explained that the reason for "time" being "a supernal rung" is that the Shechinah "is known as 'time' since She conducts the world according to a cosmic schedule, enabling phenomenon to unfold in its proper time," and further that "She is also symbolized by the letter (Heh), the final letter of the divine name (YHVH)." (Zohar Vol. 3, Pritzker Edition)

Since the Shechinah is traditionally associated with both "Time" and the "Moon," we can understand why the twenty-eight "Lunar Mansions" are collectively considered to be, as it were, an expression of the "Divine Presence" in manifestation. Furthermore, these twenty-eight Lunar Ittot (times) are associated with the twenty-eight "qualities of time" listed in Ecclestiastes 3:1-8 reading:

"To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; A time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; A time to break down, and a time to build up; A time to weep, and a time to laugh; A time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; A time to embrace, and a time to refrain from embracing; A time to seek, and a time to lose; A time to keep, and a time to cast away; A time to rend, and a time to sew; A time to to keep silence, and a time to speak; A time to love, and a time to hate; A time for war, and a time for peace."

Note there are fourteen benevolent "times" and fourteen malevolent ones. Kabbalistically speaking these are considered to pertain to the "good" and "bad" time cycles of the twenty-eight "Lunar Mansions," fourteen from the aspect of Chesed (Mercy or Benevolence) and fourteen from the aspect of Din or Pachad (respectively "judgment" and "fear," also Gevurah). As an aside, it is worth perusing the exposition of Et Tovah ("good time" also Et Ratzon ("time of favour") and Et Ra ("bad" or "evil" time) in "Gates of Light" (Sha'arei Orah) by Joseph Gikatilla [see page 103–104 in the Avi Weinstein translation].

Now, the fourteen positive and fourteen negative aspects listed in these verses were arranged in a particular manner in Kabbalah to coincide with the seven "double letters" of the Hebrew alphabet, as well as with the seven attributes or qualities associated with these letters. According to all the manuscripts of the "Saadia" and "Long" versions of the Sefer Yetzirah I have consulted, which is quite different from the much later and currently very popular "Gra version," the seven "attributes" are associated with the "double letters" in the following manner:

Aryeh Kaplan maintained the order in which Kabbalists associated these attributes with the mentioned twenty-eight "times" in Ecclesiastes 3, to be "somewhat different than that of the Scripture." ("Sefer Yetzirah: The Book of Creation in Theory and Practice") He also mentioned that it does not correspond to the order found in the Sefer Yetzirah. Accordingly the order is said to be:

(to be continued)

Shemot: Hebrew Divine Names - Variants of the Ineffable Name - Part 1

I am currently investigating the magical uses of the Divine Name (Matz'patz, Matzapatz, Matzapitza, etc.) which is a transposition of , YHVH, derived from the interchange of Hebrew glyphs using the Atbash cipher. This specific variant of the Ineffable Name is said to mean "God protect."

I am sure most individuals interested in western esotericism will recognise the Name Matz'patz from its appearance in the ever popular "Clavicula Salomonis" (The Key of Solomon). In this text it is employed in a specific adjuration of "demons." However, it should be noted that in the Sefer ha-Zohar the Name is said to pertain to the concept of "mercy." In this regard we read concerning the biblical statement that "God made the two great lights" (Genesis 1:16), that the pair of "lights" were "at first in a single bond, mystery of the name complete as one: YHVH Elohim," and that the term "great" indicates that "they were enhanced in name, both alike, to be called by the mystery of all: Matz'patz Matz'patz, supernal names of the thirteen qualities of compassion," furthermore, that "they are supernal, from the mystery on high, ascending for the benefit of the world, so that through them worlds endure." (Zohar 1:20a)

The "thirteen qualities of compassion" are based on Exodus 34:6-7 reading "And YHVH passed by before him, and proclaimed: 'YHVH YHVH, El merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin," etc. Daniel Matt, translator of the excellent Pritzker edition of the Zohar, commented that in Kabbalah the "thirteen qualities of compassion" are said to "originate in Keter, the highest sefirah, the realm of total compassion, untainted by judgment." It has also been indicated that it is in this respect, i.e. divine Mercy, that the name Matz'patz is employed in Hebrew magical incantations and Kame'ot (amulets).

Now, whilst is, as indicated earlier, a variant of the Ineffable Name, there is a close association between this Name and Elohim, the latter having been earlier noted in the "YHVH Elohim" combination, titled "the Complete Name" since it represents the union of the divine qualities of "Compassion/Mercy" and "Justice/Severity." We are told the connection between Matz'patz and the Name Elohim is indicated by the Gematria (numerical value) of this variation of the Ineffable Name being the same as that of the full spelling of the five letters comprising the Name Elohim, as shown below: There are exactly thirteen letters in this expanded spelling of the Name Elohim, which Chaim Vital informed us pertain to the mentioned "thirteen qualities of compassion." To align oneself with these qualities, he maintained in his "Sha'ar Ru'ach ha-Kodesh" (Gate of the Holy Spirit) that you must constantly work the following simple Yichud. You commence by visualising and contemplating the listed thirteen letters comprising the expanded spelling of the Name Elohim, and conclude by contemplating this Name to pertain to the sphere of Malchut, the Kingdom on the sefirotic Tree, and that it includes the thirteen qualities of Divine Compassion.

There are also other ways in which the Name Matz'patz is employed for more magical purposes, amongst which is a most interesting procedure listed in a text titled "Refu'ah v'Chayim m'Yerushalayim" by Eliahu Avraham Mizrachi, which is employed to ascertain whether individuals suffering from a serious malady will survive or succumb to the illness. You commence the practice by getting everyone in the residence of the diseased to keep quiet, and then ready yourself for the procedure. Next, place your right foot on the doorstep of the entrance to the residence of the sorely afflicted individual, and say the following with Kavvanah, i.e. full focus and conviction:

Transliteration: Matzapitza ha-chayim sh’todi’eini im katuv l’chayim (.....fill in the name of the afflicted person.....) o lo

Translation: Matzapitza of life inform me if (.....fill in the name of the afflicted person.....) is inscribed for life or not.

In conclusion you have to recite the Names which are derived from Psalm 139:16 reading:

Transliteration: Golmi ra’u einecha v’al sifr’cha kulam yikateivu yamim yutzaru v’lo echad bahem

Translation: Thine eyes did see mine unformed substance, and in Thy book they were all written—even the days that were fashioned, when as yet there was none of them.

Note that you do not need to pronounce the actual said verse but only the Divine Names derived therefrom, of which we are informed the correct ones to be:

Transliteration: Gvayir vavka’u l’atein milavul ysva rafya’ei ur’micha v’chayad eichumeiba y’lay’he neimeitzam

We will address more of the "magical" uses of Matz'patz in the second part.

Shemot: Hebrew Divine Names — Achatri'el (also Aktri'el, Aktari'el, Achtri'el or Akatri'el)

The Talmud quotes Rabbi Yishmael ben Elisha saying "Once I went in to burn incense in the innermost chamber [of the Holy of Holies]. There I saw Achatri'el Yah YHVH Tz'vaot, and He was sitting on a high and exalted throne" (Berachot 7a). Then there is the phrase from a Merkavah Ofan by Benjamin ben Zerah, an eleventh century Ba'al Shem who wrote "Michael roars and Gabriel clamours. Uriel shouts and Raphael bellows. Hadarniel extols and Achatri'el acclaims God's majesty. And I, the assembly of Israel, declare: 'there is none like God!'"

The Name Achatri'el (also Aktri'el, Aktari'el, Achtri'el or Akatri'el) meaning "Wreath-binder of God," which Moses Gaster maintains to be a composite of the words "Keter" and "Ari'el" , is both a Name of God and an Angel. It features particularly prominently in the Hechalotic literature, in which Achatri'el is a guardian at the celestial gates. In certain instances this Name refers to an angel, e.g. in one fragment titled "The Mystery of Sandalophon" we read "Elisha ben Abuya said: When I ascended to the Pardes, I saw Achatri'el Yah, God of Israel, Lord of Hosts, sitting at the entrance of Pardes and one hundred and twenty myriads of ministering angels were surrounding him. As it is written: 'Thousands upon thousands served him and myriads upon myriads stood before him' (Daniel 7:10)." On the other hand, in the Sefer Hechalot (3 Enoch Chapter 15b), we read "In that time Achatri'el Yah YHVH Tzva'ot turned to Metatron, the angel of the presence, 'Whatever he asks of Me, see that he not be turned away empty-handed'." Here the Name appears as a reference to the Most High in person. Yet, elsewhere again Achatri'el is a secret Name engraved on the throne of glory, whilst in "Sefer ha-Chochmah" (The Book of Wisdom) by Eleazer of Worms it refers to the divine crown when it is "upon the head of the Creator."

It is said the Name Achatri'el pertains to three biblical verses, specifically Exodus 15:6 which reads:

Transliteration: Y'mincha YHVH Nedari Bechoach Y'mincha YHVH Tir'atz Oyev

Translation: Thy Right Hand, YHVH, Glorious in Power, Thy Right Hand, YHVH, dasheth in pieces the enemy.

Isaiah 56:5 reading:

Transliteration: V'natati lahem b'veiti uv'chomotai yad vashem tov mibanim umibanot shem olam eten lo asher lo yikaret.

Translation: Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters; I will give them an everlasting memorial, that shall not be cut off.

and Exodus 15:11 reading:

Transliteration: Mi chamochah ba-elim YHVH mi kamochah nedar bakodesh norah t'hilot oseh fele.

Translation: Who is like unto Thee, YHVH, among the mighty? who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?

The most prominent divine qualities listed in these verses are "Glorious Power" and "Glorious Holiness" expressed in the ability to perform "wonders." Combined with teachings about Achatri'el being within the "Light" that controls the creative act, which is said to pertain to "the secret of the mother and the father" in the work of creation, it is clear that Achatri'el is a most powerful "Primary Power" in manifestation. Of course, "the secret of the mother and the father" pertains to the sexual act, or the union of creative forces. We are told that during conception a soul is granted a Levush Neshamah, a "soul garment," which can accurately be considered the "body" used by the Neshamah, the "Higher Self," during the period of its incarnation in the flesh.

In this regard Chaim Vital maintains "there is no soul [Neshamah] in the world.....that can exist naked, without a garment [levush] in which it is clothed in this world." In fact, it is understood that throughout our lives, we receive the sacred life-force, or "Divine Abundance," via these Levushei Neshamot, these "bodies of light" of our Higher Selves. It is maintained that the actual quality of this "garment" is dependent on both parents, the best "garment" being acquired when the parents of the soul in question loved each other, acknowledged the sanctity of their sexual union, and coupled in holiness. In this regard Meir Poppers tells us that even in the case where "a great soul" is incarnating in the flesh, that soul "needs the sanctity of his father and mother during lovemaking so as to bring forth a superior garment, lest this garment cause him to sin." In fact, in the case of such a sacred sexual union, the Kavvanah (focussed attention) of the one to be born will be centered on Achatri'el, whilst he or she is being clothed in the "Levush Neshamah."

As a unique "angel" or "spirit intelligence," Achatri'el is said to be the leader of the first angelic host in charge of the "Element of Water," these being: According to the Shorshei ha-Shemot the central "power" in the current instance is "the great Name Vuho'u ," actually the first triplet of the "Shem Vayisa Vayet" (Name of Seventy-Two Names), which incorporates within itself:

1. the potency of (Aza [Mighty One (?)])," who is the ruler over water;

2. the combined strength of the angelic camp overseeing Water, as listed above;

3. the might of Metatron, the Prince of the Face; and

4. the power of the Holy Names engraved on the Throne of Glory, of which the first eighteen triplets of the "Name of Seventy-two Names" are listed with a set vowels, and of which we are told that in this specific instance the following are the correct pronunciations:

VaHeiVo , YeLeYa , SoYaTa , AL'Mo , MoHeSh' , L'LoHa , ECha'A , K'HaTu , HiZaYa , ALaDa , L'AVa , HaHe'E , YaZaLe , MaV'He , HaRaYa , HaKiMa , L'UVa , and KaLiY' .

In order to align oneself with this "Divine Power," we are told to recite Psalm 29 six times:

Transliteration: (Verse 1) Mizmor l'David havu l'YHVH b'nei eilim havu l'YHVH kavod va-oz (Verse 2) havu l'YHVH k'vod sh'mo hish'tachavu l'YHVH b'hadrat kodesh (Verse 3) kol YHVH al ha-mayim el ha-kavod hir'im YHVH al mayim rabim (Verse 4) kol YHVH bako'ach kol YHVH behadar (Verse 5) kol YHVH shover arazim va-y'shaber YHVH et arzei ha-l'vanon (Verse 6) vayarkideim k'mo eigel l'vanon v'siryon k'mo ven r'eimim (Verse 7) kol YHVH chotzeiv lahavot esh (Verse 8) kol YHVH yachil midbar yachil YHVH midbar kadesh (Verse 9) kol YHVH y'choleil ayalot va-yechesof y'arot uv'heichalo kulo omer kavod (Verse 10) YHVH lamabul yashav va-yeishev YHVH melech l'olam (Verse 11) YHVH oz l'amo yiten YHVH y'vareich et amo va-shalom

Translation: (Verse 1) A Psalm of David. Ascribe unto YHVH, O ye sons of might, ascribe unto YHVH glory and strength. (Verse 2) Ascribe unto YHVH the glory due unto His name; worship YHVH in the beauty of holiness. (Verse 3) The voice of YHVH is upon the waters; the God of glory thundereth, even YHVH upon many waters. (Verse 4) The voice of YHVH is powerful; the voice of YHVH is full of majesty. (Verse 5) The voice of YHVH breaketh the cedars; yea, YHVH breaketh in pieces the cedars of Lebanon. (Verse 6) He maketh them also to skip like a calf; Lebanon and Sirion like a young wild-ox. (Verse 7) The voice of YHVH heweth out flames of fire. (Verse 8) The voice of YHVH shaketh the wilderness; YHVH shaketh the wilderness of Kadesh. (Verse 9) The voice of YHVH maketh the hinds to calve, and strippeth the forests bare; and in His temple all say: 'Glory.' (Verse 10) YHVH sat enthroned at the flood; yea, YHVH sitteth as King for ever. (Verse 11) YHVH will give strength unto His people; YHVH will bless his people with peace.

I believe this is used as a magical incantation to calm the raging seas. However, we are informed that if you should find yourself in the waters of an angry sea, or on a boat, and you should want to calm the raging waves, write the listed triplets of the "Name of Seventy-Two Names" with the vowels on a pure deerskin parchment, a piece of clean cloth, or on clean white paper, and cast it in the stormy waters.

Now, I am particularly interested in sharing the use made of Divine Names, not only for personal physical well-being, but also for spiritual growth and alignment with higher "Powers." In this regard I have been taught that the contemplation of the Name Achatri'el in combination with other "Names of Power," specifically will facilitate an especially close union with very lofty "Spiritual Powers." However we are also informed that since these good and powerful Names invoke particularly powerful "Spirit Forces," they should be revealed only "to those who are called by the Divine One."

It is said the Names in question were derived from the following three phrases, each comprising exactly 28 letters.

The first is Genesis 1:1

Transliterated: Bereishit bara Elohim et ha-shamayim v'et ha-aretz

Translated: In the beginning God created the heaven and the earth.

The second is Exodus 20:1

Transliterated: Vaidaber Elohim et kol ha-d'varim ha-eileh leimor

Translated: And God spoke all these words, saying.

The third is from the Kadish (Mourners Prayer)

Transliterated: Y'hei shmei raba m'varach l'olam ul'almei almaya

Translated: May His great Name be blessed forever and ever.

I was told that one could align with, and integrate, the special "Spirit Forces" inherent in "Achatri'el YH YHVH Tzva'ot Hadiriron" in the following manner:

1. Commence by mentally visualising and uttering

2. Recite the three phrases from which these Divine Names were derived.

3. Conclude by again mentally visualising and uttering

Besides attempting to align oneself with these mentioned unique "Spiritual Powers," it is worth noting that the Name Achatri'el is also employed in special Hebrew amulets. A good example of its talismanic use can be found in a Hebrew amulet (TS K1.94) which is part of a set of magical texts and amulets discovered in the Cairo Genizah. The Name Achatri'el, vocalised Echeitri'eil in this instance, is positioned with other letter combinations inside a hexagram, and encircled with a letter from one of the magical "Angelic Alphabets," e.g. "Writing of the Archangel Michael," "Celestial Alphabet," etc. placed inside each of the six corners, as shown below: The top inscription is an acronym of (YHVH God of Israel), and the combination below Achatri'el Divine Name is said to refer either to (Or Yashar—Straight Light) or (Or Yorad—Descending Light).