Dealing with Danger

The fundamental premise behind both "The Book of Self Creation" and "The Book of Sacred Names," is that every individual is constantly creating his or her own reality. This means that what you "act on" you "make real," and whilst one may be constantly mindful not to "buy" into the kind of "realities" one doesn't want in ones life, it could well turn out that one finds oneself in unanticipated and apparently uninvited malevolent circumstances. With hindsight one might also perceive how one, in ones personal "vulnerabilities," actually "set up" the conditions which resulted in the unfortunate "reality" one is having to face. This is all good and well, and very important of course. However, regarding having to deal with such "dangerous situations," there are some interesting suggestions to be found in "Practical Kabbalah." I thought some of these might be of interest to those interested in the material shared on this blog. The mentioned suggestions pertain to the use of the thirteenth three-letter portion of the "Forty-two Letter Name" in conjunction with the Ineffable Name and the "Name of Seventy-two Names," as delineated in the "Shorshei ha-Shemot" by Moses Zacutto.

It should be noted that this section of the "Forty-two Letter Name" () pertains to the sefirah of Malchut (Kingdom), and in this instance it is vocalised "ShuKoVa." In order to employ this Name in the manner we addressed in this missive, it has to be conjoined with the Ineffable Name, i.e. reading "YiHaV'Ha." This is done in the following manner:

The concluding Divine Name combination is which is pronounced Yishuhakov’vaha.

It is said the Name ShuKoVa, and its combination with the Ineffable Name, will literally shout at a recipient if intended to do so, and will scare off demonic forces, e.g. Shedim. We are reminded that the Name ShuKoVa and its associated "Spirit Powers," function most dynamically and potently on a Monday or a Wednesday, hence they should be invoked on these days. The adjuration employed to elicit the aid of the listed "Spirit Forces" in the "Name" of Yishuhakov’vaha, the combination of ShuKoVa and the Ineffable Name, must include the utterance of the following two biblical verses:

Transliteration:

El n’kamot YHVH el n’kamot hofi’a (Psalm 94.1)

Va-yomer Moshe el Aharon kach et ha-machta v’ten aleiha esh mei’al ha-mizbeach v’sim k’toret v’holeich m’heirah el ha-eidah v’chapeir aleihem ki yatza ha-ketzef milifnei YHVH heichel ha-nagef (Numbers 16:46 [17:11])

Translation:

Thou God to whom vengeance belongeth, YHVH, Thou God to whom vengeance belongeth, shine forth. (Psalm 94.1)

And Moses said unto Aaron: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from YHVH: the plague is begun." (Numbers 16:46 [17:11])

The general idea here is that those who intend using this portion of the "Forty-two Letter Name," should in this instance construct their own adjurations. However, I am aware that most readers would not be familiar enough with the Hebrew vernacular to facilitate this, hence I have included below an appropriate adjuration which can be broadly employed for a variety of related reasons.

Transliteration:

Ani mashbi’achem atem ha-g’vurot ha-elyon, Nafli’el, Cheimah, Ketzef, Gavri’el, Sama’el, Yechi’el, Kaftzi’el, Rogzi’el, b’shem ShuKoVa Yishuhakov’vaha, hoshi’eini mip’nei r’sha’im zu shaduni, shitah morah lahem,

El n’kamot YHVH el n’kamot hofi’a,

Va-yomer Moshe el Aharon kach et ha-machta v’ten aleiha esh mei’al ha-mizbeach v’sim k’toret v’holeich m’heirah el ha-eidah v’chapeir aleihem ki yatza ha-ketzef milifnei YHVH heichel ha-nagef

shalom yiyeh li, omein netzach selah v’ad

Translation:

I adjure you the Powers of the Almighty, Nafli’el, Cheimah, Ketzef, Gavri’el, Sama’el, Yechi’el, Kaftzi’el, Rogzi’el, in the Name ShuKoVa Yishuhakov’vaha, save me from the face of the wicked who want to oppress me. Set fear upon them.

Thou God to whom vengeance belongeth, YHVH, Thou God to whom vengeance belongeth, shine forth.

And Moses said unto Aaron: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from YHVH: the plague is begun."

I will have peace, amen, victory, selah, and eternal.

It is worth considering that, whilst there are indeed occasions when the severity of physical circumstances necessitates the use of such a drastic action, eliciting the aid of these very powerful "Spirit Forces" for unfair, selfish purposes, or in an irresponsible manner, is likely to cause the magical action to blow up in ones face with unexpected repercussions.

Besides this most aggressive application of ShuKoVa, which may indeed be necessary in certain circumstances, there is also a more compassionate usage in which this Divine Name is linked to Chesed, the quality of Mercy and Lovingkindness on the sefirotic Tree. In this instance the "Divine Power," as it were, derives from the angel Micha’el, who is depicted a "high priest" of El Elyon ("El Most High"). In this regard, we are informed that just as Aaron is High Priest below on earth, so is Micha’el High Priest in the celestial realms above, this being indicated in the last two words of the concluding sentence of Leviticus 9:4 which reads:

Transliteration:

....Ki hayom YHVH nir’ah aleichem

Translation:

.....for today YHVH appeareth unto you.

The phrase ("appeareth unto you") is considered an anagram of ("Aharon Micha’el").

There are several benevolent angelic powers and Divine Names affiliated with the Name ShuKoVa. If you desire to align yourself with the "Spirit Forces" associated with this specific portion of the "Forty-two Letter Name," or to elicit their aid for benevolent purposes, whether personal or altruistic, you need to commence by saying ShuKoVa Yishuhakov’vaha (), afterwards uttering the following incantation:

Transliteration:

Melech El Elyon Pachdi’el Gazri’el Nazri’el Tari’el Ozi’el Sandalfon Ori’el (Uri’el) Micha’el Gavriel b’choach ha-shem ha-gadol v’ha-kadosh ha-gibor v’ha-nora Achatri’el Yah YHVH (YaHeiViHei) Tzva’ot AHVH (EiHVeH) Elohei Yisra’el sh’tatzlichu al y’dei ani [.....fill in Name.....] al kol davar she’e’eseh b’shem Vehu Yeli Sit Elem Mahash Lelah Acha Kahet Hezi Elad Lav Hahah Yezel Mebah Hari Hakem Lav Keli Lov Pahal Nelach Yeyay Melah Chaho Netah Ha’ah Yeret Sha’ah Riyi Om Lekav Vesher Yichu L’hach Kevek Menad Ani Cha’am Reho Yeyiz Hahah Mich Veval Yelah Se’al Ari Eshal Mih Vehu Dani Hachash Omem Nena Nit Mivah Poi Nemem Yeyil Harach Metzer Umab Yahah Anu Machi Dameb Menak Iya Chavu Ra’ah Yabam Hayi Mum v’tashlituni al [.....fill in Name.....] v’atah Achatri’el aseh l’ma’an shemo shel ha-kadosh baruch hu AHVH YHVH (EiHVeH YaHeiViHei) v’tashlituni al [.....fill in Name.....] mei’atah v’ad olam

Translation:

King El Most High, Pachdi’el, Gazri’el, Nazri’el, Tari’el, Ozi’el, Sandalfon, Ori’el (Uri’el), Micha’el, Gavriel, in the power of the Great Name and the Holy, the Strong and the Awesome, Achatri’el Yah YHVH (vocalised Yaheivihei) of Hosts, AHVH (vocalised Eihveh), Elohei Yisra'el, you will succeed through me [.....fill in your personal Name.....] with anything I will do, in the Name of Vehu Yeli Sit Elem Mahash Lelah Acha Kahet Hezi Elad Lav Hahah Yezel Mebah Hari Hakem Lav Keli Lov Pahal Nelach Yeyay Melah Chaho Netah Ha’ah Yeret Sha’ah Riyi Om Lekav Vesher Yichu L’hach Kevek Menad Ani Cha’am Reho Yeyiz Hahah Mich Veval Yelah Se’al Ari Eshal Mih Vehu Dani Hachash Omem Nena Nit Mivah Poi Nemem Yeyil Harach Metzer Umab Yahah Anu Machi Dameb Menak Iya Chavu Ra’ah Yabam Hayi Mum, and grant authority to me [.....fill in your Name.....], and you Achatri’el do this for the sake of the Name of the Holy One, Blessed be He, and grant this authority unto me [.....fill in your Name.....] from now unto eternity.

In his description of this specific magical technique, Moses Zacutto did not include the Shem Vayisa Vayet ("Name of Seventy-two Names") in the incantation, but simply wrote:

Transliteration:

.....al kol davar she’e’eseh b’shem ben Ayin"Bet

Translation:

.....with anything I do in the Name of Seventy-two.

Having worked this technique to great effect myself, I found it more advantageous to include the entire "Name of Seventy-two Names," which I personally believe was intended in the first place by the abbreviation in the above phrase.

Divine Names and the Ten Sefirot

In "The Book of Divine Names" I noted some details regarding the attribution of certain Divine Names to the Sefirot which I thought might be of interest here. When it comes to such attributions, most modern writings have it that the following Names are assigned to the ten spheres of the Kabbalistic Tree of Life:

Keter — Ehyeh

Chochmah — YHVH

Binah — [YHVH] Elohim

Chesed — El

Gevurah — Elohim [Gibur]

Tiferet — YHVH [Eloah va-Da'at]

Netzach — YHVH Tzva'ot

Hod — Elohim Tzva'ot

Yesod — Shadai [El Chai]

Malchut — Adonai [ha-Aretz]

Whilst this is generally conceded to be correct, in primary Kabbalistic literature some of the listed Names are also assigned to more than one Sefirah, and a veritable host of other Names are equally correlated with the ten Sefirot. In this regard, a lot of details can be found in, amongst others, the "Shorshei ha-Shemot" by Moses Zacutto.

There is for example the very interesting Name Adiriron. It is one of three unique Divine Names, regarding the pertinence of which in relation to the Eternal One, we are informed that "Yah Achatri’el is His Greatness, Hadri’el the God of Israel is His Holiness, Adiriron is His Power." (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.

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.

Images of Angels & Personifications of the Divine One

If there is something I find particularly problematic in a number of magical/mystical teachings, it is the reliance on transitory "signs" and "wonders" as absolute "truth"! I am truly bothered by questioners wanting me to explain the "ethics" of "summoning a powerful being" by, as it were, "trapping" him/her/it inside a "crystal." This, we are told, is done to bring a "spirit entity" to visual appearance.....no less! Herein lies the issue, since all "visions" of "Spirit Intelligences," or of the Almighty for that matter, are seriously problematic as far as actual "verity" is concerned.

Kabbalah makes it absolutely clear that the "image" one receives of a "malach" (angelic messenger), is for the personal convenience and benefit of the one who is "seeing" that image. The anthropomorphic image of a "god" or "spirit messenger," is actually formed in the mind of the "seer," always in accordance with his or her specific conditioning and mindset at the time. In other words, while you might "evoke" the "image" of an "angel" in the "crystal," that image is not the actual presence of the "spirit intelligence" being "summoned."

Fundamentally all "imaging" of "Spiritual Intelligences," of the "Eternal Living Spirit," etc., are as transitory as anything else in manifestation, and the images will fade if you sit long enough. Of course, the "image" of an "angelic being" may be appropriate to the one who is "seeing" it, but it is definitely not appropriate to that which is "seen," as Elliot R. Wolfson explained in "Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism," an outstanding text dealing this very topic.

In offering this response to a querant, I was informed that whilst he concurs with me, he would still like to have my thoughts on the "ethical aspect" when it comes to conjurations reading "In the name of [Divine names] I command you to appear in comely shape....," etc. I was equally informed that numerous adjurations of this nature appears in "grimoires," and that they "work" because "visions" will appear if "you stay with it."

To this my response is simply, I have no trust whatsoever in ANY images of whatever nature appearing in crystals, or in visions of whatever nature, beyond perhaps the revelation of something possibly meaningful to the "seer," as in the case of the prophets of old. This is more or less the stance of Jewish mystics who carefully investigated and addressed this topic. In other words, the "images" which the individual in question sat so long to see, will, as said earlier, disappear if he continues to sit long enough. In fact, nothing really remains to be said on this matter.

Now, regarding the idea of forcibly "commanding" spirit intelligences "to appear in comely shapes," and to execute whatever is commanded without question, let me put it simply, whilst this is the way in which those who wrote those "grimoires" fancy themselves gaining control over every living force on earth and in the heavens, the stance of "Practical Kabbalah" is somewhat different. There is no general assumption that the universe and all its denizens were created for us to make, break and command in any way we deem fit, and that all and sundry must simply scrape up to our human wills and fulfill every selfish human whim. Such is plain nonsense!

In the main, the traditional adjurations of "Kabbalah Ma'asit" (Practical Kabbalah) commence with an acknowledgement of Divine authority over "All," hence, above all else, they attempt to align with "Divine Will." Thus one often encounters the adjurations of this Tradition commencing with a standard formula which reads "Y'hi ratzon milfanecha.....," i.e. "May it be in accordance with Your will....."

It should be noted that there are numerous differences between the ritual practices of this Tradition and those which are pandered around in the popular "grimoires." The ritual procedures of one Tradition should never in any way be mistaken for those of another. Plainer still, the specific "ethical issues" which the individual in question is finding so bothersome in terms of the "grimoires" he perused, are not applicable to "Practical Kabbalah"!

Tzachtzachot & the Christian Trinity

Earlier this evening I was confronted by an individual who thought the time of celebrating the birthday of the Christian Saviour to be the most ideal to practice his missionary zeal to the fullest. He "most urgently" exhorted me to attend the service to be held this Christmas Eve by his "spirit-filled" pastor, the one who could save my soul from the damnation which is, as it were, around the corner. Nothing I could say in a polite manner would sway him to "drop" the matter. As it is, I would not have referred to the incident here if it wasn't for the fact that I told him that I am a Jew and that I am particularly enamoured with the teachings of Jewish Mysticism, specifically Kabbalah. His face sort of lit up as he victoriously informed me that Kabbalah teaches the "doctrine of the Trinity," the Christian one, in its doctrine of the "Tzachtzachot." Eventually, after some fruitless bantering backwards and forwards, I informed the individual in question that I am simply not interested in going to his church, that neither my wife nor I would be attending the special service of his "spirit-filled" pastor, and he departed in great disappointment with a final rejoinder that he would "pray for my lost soul." Ah well.....this is a fairly regular occurence, albeit senza the "Tzachtzachot" bit!

The doctrine of the "Tzachtzachot" ("splendours") is the one Kabbalistic doctrine which Christian students of Kabbalah later claimed to be extolling the Christian concept of the "Trinity," quite despite the fact that in none of the extensive discussions of this topic in primary Kabbalistic literature are there any references made to the Christian "triune divine personages," i.e. "father, son and holy spirit." However, we will get to the Christian claim shortly. Let us first have a look at what the teaching of the "Tzachtzachot" is all about, and where the idea started.

Currently available evidence would have it that the source of the concept is the mystical speculations of the "Chasidei Azkenaz," the 13th century German Pietists (David ben Yehudah he-Chasid; etc.), regarding the emanation of the ten Sefirot out of Ayn Sof (Eternal No-Thing). These mystics of early Kabbalah were particularly perplexed by the fact that whilst there are ten Sefirot, there were traditionally the so-called "thirteen attributes" of God, and they were wondering whether any connection existed between the Sefirot, and these "attributes." In a "responsa" attributed to the famous rabbi Hai Gaon, there are references to "three forces" which are understood to be the foundation of the "ten," hence they thought the "thirteen attributes" should be divided into "ten" and "three," which respectively pertain to the ten Sefirot and three "primordial forces."

However, there were at the time quite diverse opinions regarding this matter, especially as some thought the "thirteen attributes" were considered to be contained in Keter, the first Sefirah. This idea was certainly not generally accepted, since others attributed the "thirteen attributes" to the sixth Sefirah (Tiferet). Others still, maintained that these "three forces" were emanations which were "split of" from Malchut, the tenth Sefirah. Some considered them to be effects "in the manner of Chesed, Din and Rachamim." It is important to keep in mind that right from the start the terms "Sefirot" and "Middot" (attributes) were used interchangeably as synonyms. We also need to consider that this topic was very complex, and that in the mystical thinking of the time it was conceived that there were, as it were, two sets of Sefirot, with the higher Sefirot of 'Illat ha-'Illot ("Cause of Causes") belonging to the "first cause." These "higher Sefirot" were considered entirely distinct from the standard, manifested Sefirot, so to speak. The Sefirot of 'Illat ha-'Illot were termed tzichtzuchim.

To really understand the very foundation of the doctrine of the "hidden splendours," one has to focus on the teachings regarding the relationship between Ayn Sof and Keter. Some of the early Kabbalists taught that Ayn Sof and Keter are the same, whilst others felt that they are not identical at all, and some even taught that Keter was not the first emanation. There was great uncertainty regarding this issue amongst the early Kabbalists. Moses de Leon for example alluded in one of his writings to the expression "Cause of Causes" ('illat ha-'illot or sibbat ha-sibbot), saying it is a reference to Keter, whilst in another he tells us "the Cause of all Causes is the cause of Nothingness (Ayn)," and he appears to be quite uncertain as to whether there should be a distinction between Ayn Sof and Keter.

As far as Kabbalists are concerned, Ayn Sof is hidden and have therefore no active participation in the emanation process. In fact, they maintain that there are intermediary stages between the unmanifest and the manifest, and some consider such a stage to exist between the "Eternal No-Thing" (Ayn Sof) and the ten Sefirot. As said earlier, in the 13th century some of the early Kabbalists, e.g. David ben Yehudah he-Chasid and the German Pietists, maintained this stage to comprise ten "higher Sefirot" considered to be the "roots" of the ten regular Sefirot. Others, specifically those from the Iyyun circle, perceived this intermediary stage to be "three roots concealed in the depths of Ayn Sof" which they termed "tzachtzachot," and which were understood to be three unattainably hidden lights. They were respectively called:

1. Or Penimi Kadmon ("internal primordial light");

2. Or Tzach ("ultra-transparant light"); and

3. Or Metzuchtzach ("clear light").

In a way, these concepts influenced many generations of Kabbalists, even though by the fourteenth century (when the thinking of many Kabbalists were more directly focused on the ten Sefirot and their significance in the world and in our lives), the earlier "ten and thirteen" ideas almost disappeared into obscurity. It took a couple of hundred years before the debate on the "ten and thirteen" resurfaced very strongly in the writings of Moses Cordovero, who offered explanations in accordance with the views held by the mystics living in sixteenth century Safed, the "home" of Lurianic Kabbalah. We are told that he "contended the thirteen truly are God's moral attributes embodied in the first Sefirah, and it is man's responsibility to emulate them." It is worth comparing the 13th century ideas regarding the three primordial lights (Or Penimi Kadmon, Or Tzach, Or Metzuchtzach) with the Adam Kadmon (primordial man) doctrine of Lurianic Kabbalah.

However, getting back to Moses Cordovero, it should be mentioned that he expounded the doctrine of emanation in many wonderful ways. The process of emanation is generally understood to be one of "unfoldment from within." Everything comprises everything, so to speak, i.e. Keter (Crown) comprises all the other Sefirot, and the succeeding Sefirah, Chochmah (Wisdom), actually derives from Chochmah in Keter. In turn, each of the ten Sefirot also comprise the entire array, an entire universe as it were, and each succeeding Sefirah derives from its equivalent in the preceding Sefirah, e.g. Binah is emanated from "Binah in Chochmah"; Chesed from "Chesed in Binah"; etc.

Cordovero tells us that each Sefirah is made up of an infinite number of bechinot (inner "characteristics" or "aspects"). Whilst most of these aspects are unknowable, there are some which can be perceived and six in particular were considered most important in the process of unfolding each Sefirah from its predecessor. Through these inner aspects all the Sefirot are causally related to one another, and each Sefirah can relate or "communicate" with any of the other, by resonating inwardly with the aspects of the other Sefirot to be found deep within itself. For example, an individual working in Malchut (Kingdom) can "awaken" Keter (Crown) by resonating his consciousness with the "Keter-aspect" hidden inside Malchut, etc.

Now, it would appear as if there was a "gulf" between the manifest and the absolute, or between the restricted finite and the limitless infinite, yet Kabbalists maintained that just as every Sefirah comprises the entire sefirotic ladder, so Ayn Sof contains the very primordial essences of the Sefirot. Whilst in early Kabbalah we were told that there are three tzachtzachot, hidden primordial lights, between the Eternal No-Thing (Ayn Sof) and the first Sefirah (Keter) on the ladder of emanation, Moses Cordovero informed us that these "concealed splendours" are in fact the loftiest bechinot (aspects) of Keter hidden within Ayn Sof.

Since the days of the great Moses Cordovero there have been a lot of speculation regarding the three hidden "splendours" (Tzachtzachot) in Kabbalistic literature, and as mentioned earlier, Christian students of Kabbalah claimed the doctrine of the three Tzachtzachot to be expressing the verity of the Christian trinity. Considering everything Kabbalists wrote about these "hidden splendours," it is rather difficult to reconcile Christian doctrine with this Kabbalistic teaching. Besides, the Christian claim has as much verity as would say a Hindu claiming this teaching to be about the Hindu trinity of Brahma, Vishnu and Shiva, or perhaps some clever physicist somewhere could say it pertains to the three basic components of the atom (proton, neutron and electron), etc. In fact, we may extrapolate from all the writings regarding the three Tzachtzachot, that they were understood to represent, amongst many other concepts, three Sefirot—Chochmah, Binah, Da'at; the three "Pillars" on the sefirotic Tree; the three levels of the "Soul" (Nefesh, Ruach, Neshamah); etc.

There are lots of primary and secondary sources which you can consult for detailed deliberation on this topic. Some of the more readily available are:

1. "Sod ha-Shabbat: The Mystery of the Sabbath" by Meir ibn Gabbai, translated by Elliot K. Ginsburg;

2. "Isaiah Horowitz: The Generations of Adam" by Isaiah Horowitz;

3. "Lessons in Tanya: The Tanya of R. Shneur Zalman of Liadi" by Yosef Wineberg;

4. "Kabbalah" by Gershom Scholem;

5. "Origins of Kabbalah" by Gershom Scholem;

6. "The Sabbath in the Classical Kabbalah" by Elliot K. Ginsburg;

7. "An Introduction to the Kabbalah" by Moshe Hallamish; etc.

Wishing one and all well over the Festive Season!

Practical Kabbalah & the "Forty-Two Letter Name" - Part 3

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!