# 10 Names of God

The Rabbis sought to understand the various names of G-d in the Torah from their context.[1130],[1131]

Text 10-1: Midrash on the Names of God
AND G-D SAID UNTO MOSES (Exodus 3:14): R. Abba b. Mammel said: G-d said to Moses: ‘Thou wishest to know My name. Well, I am called according to My work; sometimes I am called “Almighty G-d”, “Lord of Hosts”, “G-d”, “Lord”. When I am judging created beings, I am called “G-d” (Elohim), and when I am waging war against the wicked, I am called “El Shaddai” (Almighty G-d), and when I am merciful towards My world, I am called “Adonai”, for “Adonai” refers to the Attribute of Mercy, as it is said: The Lord, the Lord (Adonai, Adonai), G-d, merciful and gracious. Hence I am that I am in virtue of My deeds.’ R. Isaac said: G-d said to Moses: ‘Tell them that I am now what I always was and always will be’; for this reason is the word eheyeh written three times. Another explanation of I AM THAT I AM is offered by R. Jacob b. Abina in the name of R. Huna of Sepphoris: G-d said to Moses: ‘Tell them that I will be with them in this servitude, and in servitude will they always continue, but I will be with them!’ Whereupon Moses said to G-d: ‘Shall I tell them this? Is not this sufficient for the hour the evil thereof?’ G-d replied: ‘NO: THUS SHALT THOU SAY UNTO THE CHILDREN OF ISRAEL: “I AM HATH SENT ME UNTO YOU.” To thee only do I reveal this but not to them.’ Another interpretation of I AM.

In addition to context, other texts refer to names by their lengths.

Text 10-2: Talmud on the Forty-two Letter Name of God
Rab Judah said in Rab’s name: The forty-two lettered Name is entrusted only to him who is pious, meek, middle-aged, free from bad temper, sober, and not insistent on his rights. And he who knows it, is heedful thereof, and observes it in purity, is beloved above and popular below, feared by man, and inherits two worlds, this world and the future world. [1132]

R. Abin commented: He redeemed them by His name; for the name of the Holy One, blessed be He, consists of seventy-two letters.[1133]

The Great Name of Creation has 42 letters and leans to the left, and is the source of creation. The Great Name of Redemption has 72 letters and leans to the right, and rescues us from oppression and returns us to God.

A clue to the length of some divine names is in the triangle structure below. From Figure 10-1, the lengths of Divine Names are 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, and 12 letters corresponding to the line lengths that are also the base numbers of the pyramid. There are also those of 12, 23, 33, 42, 50, 57, 63, 68, 72, 75, 77, and 78 letters that constitute increasing plateaus of sub-pyramids including all lines below. There is also the Great Name of G-d, which is all 613 thousand letters of the Torah corresponding to the 613 thousand souls of Israel. The Torah was originally without spaces revealing that it is one long name of G-d in essence. This chapter covers the bold-faced lengths of the Names of G-d in [1134].1134

Figure 10-1: The Lengths of Names of G-d

This chapter will cover many forms of the Name of G-d. Some have significance according to their length in letters.

Table 10-1: Powers of the Length Names of God
 Name Power Source 4 Letter Name of God Power to Bless, curse, or kill.[1135] (Tetragrammaton) 12 Letter Name of God Power to Banish Depression (Reverse Initials of Tribes) 22 Letter Name of God Power of Endearment (Tribes of Israel) 23 Letter Name of God Power of Reward (Tribes of Israel) 26 Letter Name of God Power of Blessing (“How goodly are the ...”) 33 Letter Name of God Power to Open the Gates of Prayer (Torah Name of G-d) 42 Letter Name of God Power of Creation (The most mysterious) 72 Letter Name of God Power of Redemption (Three verses of Torah) 216 Letter Name of God Power of Revival of the Dead (3x power of redemption)

Often a Name of G-d is composed of a supernal half matched with a physical half. This applies to the first two letters and the last two letters of the 4 Letter Name of God. Similarly, a Midrash hints at the 72 Letter Name of God with bells and pomegranates alluding to the Name of G-d on high and below.[1136]

Text 10-3: Thirty-six Bells and Thirty-six Pomegranates
R. Judan expounded the texts as applying to the High Priest. When he entered the interior of the Holy of Holies he had to his credit bundles upon bundles of merits:

1. He entered in the merit of the Torah, as may be inferred from: “This is the Torah” (Deut. IV, 44);
2. In the merit of circumcision, as is proved by, “This is My covenant” (Gen. XVII, 10);
3. In the merit of the observance of the Sabbath, as is proved by, “Happy is the man that doeth this” (Isa. LVI, 2);
4. In the merit of Jerusalem, as is proved by, “This is Jerusalem” (Ezek. V, 5);
5. In the merit of the tribes, as may be inferred from the text, “This is it that their father spoke unto them” (Gen. XLIX, 28);
6. In the merit of Judah, as is proved by, “And this for Judah” (Deut. XXXIII, 7);
7. In the merit of Israel, as is proved by, “This thy stature is like to a palm-tree” (S.S. VII, 8);
8. In the merit of the heave-offering (terumah) is proved by the expression, “And this is the offering-terumah” (Ex. XXV, 3);
9. In the merit of the tithes, as is proved by the text, “Bring ye the whole tithe into the store-house... and try Me now with this” (Mal. III, 10);
10. In the merit of the sacrifices, as is proved by the text, “WITH THIS SHALL AARON COME INTO THE HOLY PLACE; WITH A YOUNG BULLOCK”, etc. (XVI, 3)
...
R. Judah b. R. Eleazar said he must, when entering, wear thirty-six bells and thirty-six pomegranates. Our Rabbis say: Seventy-two bells and seventy-two pomegranates.[1137]

Alternatively, 72 bells and 72 pomegranates allude to the 72 powers of the Name of G-d manifested above and reflected below.

The Mishnah in Sanhedren warns about the pronouncement of the Name of G-d.

Text 10-4: Mishnah Sanhedren 90A: Chapter XI
ALL ISRAEL HAVE A PORTION IN THE WORLD TO COME, FOR IT IS WRITTEN, THY PEOPLE ARE ALL RIGHTEOUS; THEY SHALL INHERIT THE LAND FOR EVER, THE BRANCH OF MY PLANTING, THE WORK OF MY HANDS, THAT I MAY BE GLORIFIED.’ BUT THE FOLLOWING HAVE NO PORTION THEREIN: HE WHO MAINTAINS THAT RESURRECTION IS NOT A BIBLICAL DOCTRINE, THE TORAH WAS NOT DIVINELY REVEALED, AND AN EPIKOROS. R. AKIBA ADDED: ONE WHO READS UNCANONICAL BOOKS. ALSO ONE WHO WHISPERS [A CHARM] OVER A WOUND AND SAYS, I WILL BRING NONE OF THESE DISEASES UPON THEE, WHICH I BROUGHT UPON THE EGYPTIANS: FOR I AM THE LORD THAT HEALETH THEE.’ ABBA SAUL SAYS: ALSO ONE WHO PRONOUNCES THE DIVINE NAME AS IT IS SPELT.

The Gemara explains in Sanhedren 101b:

Text 10-5: Gemara Sanhedren 101B on Pronouncing the Name of God
ABBA SAUL SAID: ALSO HE WHO PRONOUNCES THE DIVINE NAME AS IT IS SPELT etc. It has been taught: [This holds good] only in the country (as opposed to the Temple) and in the sense of [the Samaritan] ‘aga’ [blaspheming] (‘in a corrupt, barbarous language,’ debasing thereby the Holy Name; cf. Rashi).

## 10.1 The Pillar Names of God

The Shaarey Orah identifies all the names of G-d associated with the ten sefirot. They break down according to the three pillars of the tree.

For the Lord your G-d is a merciful G-d
(Deut. 4:31 – Gates of Light p. 167)

The name El associates with mercy from Exodus 34:6 where they are together as El Rahum.
The Uneraseable Names are:[1138]
Ehye, Elohim, El, Eloha, Shaddai – these are all attached to Hashem

Erasable names associated with the above include:
El – Hesed gadol (big), rachum (nurturing), chanun (gracious), chasin, erech apayim (patient),
rav chesed (plentiful in kindness), kadosh (holy), chasid (devout), soleyach

Elohim adir (mighty), shofet (judger), dayyan (judge), chazak (strong), kabir, koach (powerful)
ish miylchamah (man of war), gibor (courageous), poked avon (exacts sin),
meshalem gemul (repays in kind)

Hashem norah (awesome), noseh avon (carrier of sin), over al pesha (overlooker of transgression)
emet (truth), marom (on high), ram (exalted), notzar chesed (creator of compassion),

Table 10-2: Pillar Names of G-d and Affinity Names
 Elohim Hashem El Adir Norah Gadol Shofet Noseh avon Rachum Dayyan Over al pesha Chanun Chazak Emet Chasin Kabir Marom Erech apayim – Long faced awaiting our return. Koach Ram Rav chesed Ish miylchamah Notzar chesed Kadosh – “You shall be holy for I the Lord am holy.” [1139] This refers to G-d removing himself from the world. We need to behave in the image of G-d removing ourselves from over involvement in materialism or superficial lusts. Gibor Shochen ad Hasid Poked avon, meshalem gemul Kadosh Soleyach

The source names are the title row above. When we encounter the affinity Names we know that they refer to the qualities of the source Names. For Elohim, this is power, justice, and strength. For Hashem, his is truth, beauty, and peace. For El, this is greatness, kindness, and mercy.

Text 10-6: Nachmanides on the Name—El Shaddai
Genesis 17:1 – “Avram was 99 years old. G-d appeared to him and said, “I am El Shaddai (G-d Almighty) Walk before Me and be perfect.” El Shaddai—Each of these Names stands for a different Divine Attribute. El means “powerful,” as in, Exodos 15:15 “Trembling gripped the powers of Moav.”...

Rabbi Avraham ibn Ezra, quoting Rabbi Shmuel Hanagid, explains that Shaddai is related to the word shodeid, “to overpower.” Thus the name Shaddai means, “He who controls and dominates the heavenly hosts.” This is the correct interpretation, for the name Shaddai stands for the Attribute of Power by which G-d runs the world. The sages call it “the Attribute of Justice of the world below.”

The name Shaddai is appropriate here because with this name the hidden miracles are performed for the righteous, to rescue their soul from death, and to sustain them in famine, and to save them from being killed in war, like the miracles that were done for Avraham and the other Patriarchs...

All miracles in the Torah whereby the natural order is overpowered without causing noticeable change in the normal scheme of things are miracles [using the name Shaddai]. However the miracles done by Moshe Rabbeinu—such as the Ten Plagues, the parting of the sea, the manna, the well—as well as others, were open miracles whereby nature was change for all to see. They were performed with the Four-Letter Divine name, which G-d had told him.

Therefore, G-d now told Avraham, that He is the Almighty, the One who prevails and can overcome the signs of the stars [that predict he will be childless]. He will indeed have a son and there will be an everlasting covenant between Him and his offspring, meaning Hashem’s portion is His people, and He Himself will lead them, not by a star, a constellation, or planetary influences.

The name Elohim is both masculine and feminine.[1141]

Text 10-7: Elohim
Again, how could Adam be made in the image of the Elohim, male and female, unless the Elohim were male and female also? The word Elohim is a plural formed from the feminine singular ALH, Eloh, by adding IM to the word. But inasmuch as IM is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word Elohim the sense of a female potency united to a masculine idea, and thereby capable of producing an offspring.

A somewhat rare Chaldean version of the Name Elohim is Elahin[1142]אלהין deriving from the feminine form Eaela – אלה. In Hebrew, Eaela is the female form for an oak tree. Another word for an oak tree in Hebrew is Elon – אלון as in Eaelon Moreh, where under an oak tree, students learned. Elon can refer to a number of large Mediterranean trees, particularly the cashew tree or terebinth, Pistacia Terebinthus. Turpentine is produced from this tree.

Text 10-8: Daniel 2:47
The king answered to Daniel, and said, It is true that your God is a God of gods – אלה אלהין, and a Lord of kings, and a revealer of mysteries, seeing that you could reveal this mystery – רזא.

Text 10-9: Daniel 3:24-26
Then Nebuchadnezzar the king was astonished, and rose up in haste, and spoke, and said to his counselors, Did we not throw three men bound into the midst of the fire? They answered and said to the king, True, O king. He answered and said, Behold, I see four men unbound, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods – דמה לבר-אלהין – damai lvar’Elahin. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spoke, and said, Shadrach, Meshach, and Abed-Nego, you servants of the most high God, come out, and come here. Then Shadrach, Meshach, and Abed-Nego, came out of the midst of the fire.

## 10.2 The 4 Letter Name of God

The truth of the name is hidden.[1143]

Text 10-10: Midrash on the Ineffable Name of God

It has been taught: The Name may not be transmitted to every man, nor to one who is not in his prime, but only to one who has lived most of his years.[1145] It may only be transmitted when the persons are standing, in a clean place and upon the water. At first they used to transmit it to everyone [in the priesthood]; but when sinners increased in number it was instituted that it should be transmitted only to the well-conducted among the priests, and they used to muffle it amidst the chanting of the other priests. R. Tarfon said: I once went up with my uncle Samson upon the dais, and I inclined my ears towards the High Priest [to catch the Name], but he muffled it amidst the chanting of the priests. R. Tarfon further said: I once did hear it and fell upon my face [in awe]. Those who were near [the High Priest], when they heard it, fell upon their faces and exclaimed, ‘Blessed be the name of His glorious kingdom forever and ever.’ Neither these nor the others departed from there until it had become concealed from them, as it is said, This is My name for ever-le'olam (Ex. III, 15). The last word is written so that it can be read as le'elem (for concealment). Why was all this precaution necessary? SO THAT MAN CANNOT FIND OUT THE WORK THAT GOD HATH DONE FROM THE BEGINNING EVEN TO THE END.

And that Moses applied this name:[1146]

Text 10-11: Moshe’s knowledge of the Ineffable Name
AND WHEN HE SAW THAT THERE WAS NO MAN (II, 12)-for he saw that the smitten man would no longer live. R. Judah said: He saw THAT THERE WAS NO MAN who would be zealous for God and slay him. R. Nehemiah says: He saw that there was none who would mention over him God's name and slay him. The Sages said: He saw that there was no hope that righteous persons would arise from him or his offspring until the end of generations. When Moses saw this, he took counsel with the angels and said to them: ‘This man deserves death.’ They agreed; hence it says: AND WHEN HE SAW THAT THERE WAS NO MAN to say a good word for him. AND HE SMOTE THE EGYPTIAN. With what did he slay him? R. Abyathar said: With the fist; and others say that he took a clay shovel and cracked his skull. The Rabbis say that he pronounced God's name against him and thus slew him, for it is said: Sayest thou to kill me? (ib. 14).

Today, we must avoid cursing with G-d’s Name. Even Moses consulted angels before beseeching Hashem’s will in this manner.

There is a teaching on the meaning of the Hebrew names for man and woman. Man in Hebrew is ish – àéù and woman is ishah – אשה. As long as G-d is between them they live as husband and wife. Nevertheless, if they remove G-d from their relationship has vshalom, i.e. the letters of the name of G-d – יה, has vshalom, only fire – אש is left and the relationship consumes itself. Similarly, the Zohar teaches that the breastplate and ephod were two halves connected like the creation of Adam and Eve as one connected body. The Name of God was in the fold between. Hence, the breastplate and ephod symbolize the ideal relationship of man and woman with God between them.[1147]

Text 10-12: Zohar on the Breastplate and Ephod
Observe that at the creation of Adam the Holy One, blessed be He, made him male and female together, female behind and male before... Observe that the ephod and breastplate were “behind and before”, and so the Priest, when clothed in them, resembled the supernal pattern. As has already been said, when his face was illumined and the letters stood out brightly, then a message was thereby conveyed to him. For this reason the breastplate and the ephod were tied together; and although they had distinct functions, they had the same symbolism... Now, it is written: “And thou shalt put in the breastplate of judgment the Urim and the Thummim” (Ex. XXVIII, 30). The term “Urim” (lit. light, illumination) signifies the luminous speculum, which consisted of the engravure of the Divine Name composed of forty-two letters by which the world was created; whereas the Thummim consisted of the non-luminous speculum made of the Divine Name as manifested in the twenty-two letter. The combination of the two is thus called Urim and Thummim. Observe that by the power of these sunken letters were the other letters, namely, the raised letters forming the names of the tribes, now illumined, now darkened. The letters of the Divine Name embrace the mystery of the Torah, and all the worlds are a projection of the mystery of those letters....

The name is hidden for another ancient reason. The first two letters constitute Yah – יה denote the masculine energy from the heavens.[1148] The last two letters are taken from the name of the first woman, Eve – Hava – חוה. This origin reveals the divine unity between God and the feminine that is the Shechinah or presence of G-d. More secretly, the name came from the idea of union between the divine and the female. Literally man’s divine soul experiences G-d during union with the female.[1149] A similar idea occurs with Eloh (Eloah), the combined named as shown on the title page with the flower between.[1150] The flower represents procreation between the male and female.[1151]

Linguistically, Albright says the Name is a verb meaning, “He causes to be”.[1152] This infers the Name is a reference to the creative action of God. The name of G-d, Hashem, is a verb, sometimes, because it is an invocation preceding an Attribute. For example, Hashem Tzavaot invokes the power of Tzavaot – the hosts of G-d. While Tzavaot was the name of an earlier deity, this became a subordinate deity, and then finally an attribute of Hashem or manifestation of His Power.[1153] Thus, the Name Havayah is transformative in changing l’havdil the conception of former deities has vshalom, into powers of the One True G-d.

Also, the name Adonai is connected with the Tetragrammaton, for there is never one without the other.[1154] For Hashem connects with His world and the world reaches back with the name Adonai. Adonai is from Aden – אדן meaning foundation socket of a building. “It is the presence of God in all things that joins them to one another, that lends coherence to Creation. This play is on adonay/adanim.”[1155]

Text 10-13: Menahem Nahum of Chernobyl
God’s glory, however, is manifest in His many garments; the whole earth is a garbing of God. It is He who is within all the garments. This aspect of divinity is called `adonai, related to the word for “sockets” by which the tabernacle was held together.[1156]

We beseech Adonai in our physical needs. Adonai represents God’s interaction in the physical world while His hidden essence is behind the Tetragrammaton. Both names occur in terms of forgiving sin, but Moshe calls upon the later:

Text 10-14: Exodus 34:6-9
ו וַיַּעֲבֹר יְהוָה עַל-פָּנָיו, וַיִּקְרָא, יְהוָה יְהוָה, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת.
6 And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;

ז נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲוֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים. 7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.’

ח וַיְמַהֵר, מֹשֶׁה; וַיִּקֹּד אַרְצָה, וַיִּשְׁתָּחוּ.
8 And Moses made haste, and bowed his head toward the earth, and worshipped.

ט וַיֹּאמֶר אִם-נָא מָצָאתִי חֵן בְּעֵינֶיךָ, אֲדֹנָי, יֵלֶךְ-נָא אֲדֹנָי, בְּקִרְבֵּנוּ: כִּי עַם-קְשֵׁה-עֹרֶף הוּא, וְסָלַחְתָּ לַעֲוֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ. 9 And he said: ‘If now I have found grace in Thy sight, O Lord, let the Lord, I pray Thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Thine inheritance.

## 10.3 The 8 Letter Name of G-d

יאהדונהי
אמן
91

Favored in the region of Kurdistan a region in proximity to the homeland of the Khazaars who converted to Judaism.[1157] This name is particularly beneficial to those who have converted to Judaism. Numerically it is equivalent to Amen that is a sound faith in Hashem.

Within the secrets of this name is the meaning of Adonai – אדני which includes the word for judgement – דן alluding to Tzedek[1158] or Metatron[1159]. Also there is a hint at G-d’s unity with ehad – 10 à 1 – אהד. Another allusion to the messiah is from Nah – נה.

## 10.4 The 12 Letter Name of God

There are two forms of this Name.

The first form of the Twelve Letter Name is Havayah three times: YHVH YHVH YHVH. This comes from three sources. The prayer liturgy says, Adonai Melech, Adonai Malchah, Adonai Ymloch L’Olam Va’edYHVH is King, YHVH was King, YHVH will be King forever and ever.[1160] The second source is from the priestly blessing, Yvarecha Adonai vYismarecha, Yaaer Adonai Panav Elecha vHonecha, Yisah Adonai Panav Elecha, vYasame Lcha ShalomMay G-d bless you and Guard you, May G-d cause his countenance to shine on you, and May G-d put in you peace.[1161] The third source is a vision of Rabbi Isaac of Acco:[1162]

Text 10-15: Rabbi Isaac of Acco sees the Twelve Letter Name
The young one, R. Isaac of Acco said, I woke up from my sleep and there suddenly came before me three Tetragrammata, each one in its vocalization and place in the secret of the ten sefirot of the void, in the middle line, on which depends the entire mystery of [the four worlds] Atzulut, Beriyah, Yetzirah, and Asiyah, via the simple and felt intellect, alluded to in the secret of their vocalizations.[1163] And my soul rejoiced in them as one who had found a rare treasure, and they were these: éäåä éäåä éäåä, blessed is the Name of the Glory of His kingdom forever and ever ...

The second form of the Twelve Letter Name consists of the initials of the Twelve Tribes of Israel. Together the Twelve Letter Names of G-d suggest the importance of G-d in the eyes of Israel and the importance of Israel in the eyes of G-d.

Text 10-16: Twelve Letter Name of God, Above and Below
éäåä éäåä éäåä
|
ø ù ì é é å ã ð â à é á

Reciting the names of the twelve tribes of Israel is a segulah, a remedy, for depression. These names are the essence of our love for our ancestors and G-d’s love for us. The segulah is to recite them in reverse order according to the breastplate of the Urim and Thumim:[1164]

Benyamin, Yosef, Asher, Gad, Naftali, Dan, Zevulon, Issachar, Yehudah, Levi, Shimeon, Reuven

## 10.5 The 14 Letter Name of God

יהוה אלוהנו יהוה
|
כוזו במוכסז כוזו

The top name is from the Shema, words 3, 4, and 5 of the first 7, while the lower is its temurah and written on the back of mezuzah scrolls.[1165] The 14 Letter Name of God serves as protection for ones identity. The mezuzah denotes a Jewish house and wards against those who would attempt to assimilate the residents. Similarly the recital of the Shema is a declaration of ones identity. To be a Jew is an equal declaration of:
• Faith in G-d
• Acceptance of the Torah
• Identification with the land of Israel and Israelites

## 10.6 The 22 Letter Name of God

This is a name of G-d that is part of a 72 Letter Name including the 12 tribes of Israel below.

àáøäí éöç÷ éò÷á ùáèé éùøåï
Avraham, Yitzhak, and Yaakov, the tribes of the righteous people.

This name provides the 72 Letter Name with all the distinct letters of the Hebrew alphabet that were missing from the 50 letters of the twelve tribes.

The more mysterious version of the 22 Letter Name of God is shown below.[1166] Early kabbalists, Nathan Hanover and Raziel trace the origin to the priestly blessing.[1167] Moses Cordovero describes a derivation, although the obvious dissimilarities make such a code complex. Nevertheless, this origin may be sufficient. A correspondence with the priestly blessing in any case seems likely.

י ה ו ה
| | | |
àð÷úí ôñúí ôñôñéí ãéå ðñéí
|
יברכך יהוה וישמרך יאר יהוה
| | | |
י ה ו ה

Introduced in the 13th century Sefer Raziel, but much older in origin, l’havdil the names may represent a purification of earlier deities, ‘Greek Anaxos and Zorastrian Anahita, Hephasestos, Pistis, Poseidon, Priapus, and Dionysos.’[1168]

י AgNosTos Theo was the god of the unknown. Similarly, the Yod in Hebrew alludes to G-d’s unknown source or Nothingness, AyN. Anahita - ANaKiTa was god of fertility, healing and wisdom. Blessing in Hebrew associates with the same. Anak derives from ‘tin’ in Sumerian, possibly referring to the pliability or forgiveness of G-d as a first principle.[1169]

ה Pistis was the goddess Aphrodite or Astarte paralleling, the mother second letter of the Name of God. The Hebrew is Hashem.

ו L’havdil, Priapus, her son, was a god of lust and fertility. Similarly, the Vav represents transmission of the seed to the receiving vessel, the final Heh. The Hebrew ‘and protect you’ refers to the protection of children.

ה Dio-nisim resembles Dionysus who was son of Zeus and Semele and viewed as the son of god of a human mother in a similar vain to Jesus in Christianity. The cup of wine represented the ultimate reward wrapped up in the idea of resurrection.[1170] L’havdil, in Judiasm, the final Heh is a receiving cup or hand for G-d’s shefa, the Light of G-d. The Light of G-d alludes to the messiah.

אנקתם פסתם פספסים דיונסים
Anaktam Pastam Paspasim Dionism

Because of the dissimilarity of the language with Hebrew, these names faded into the past over time. Similarly, today the English name ‘G-d’ has become prevalent. Linguists suggest a Proto-Indo-European form Ghu-tó-m was based on the root Ghau(ə)-, which meant either “to call” or “to invoke”. “The name may signify any related or similar monotheistic deities, such as the early monotheism of Akhenaten and Zoroastrianism.”[1171]

Purification of the Canaanite names happened earlier. L’havdil one represented the head of the pantheon perhaps a perception of the one True G-d, G-d most High, El Elyon – אל עליון.[1172] This name remains popular today preserved by its clear Hebrew meaning.

Also see Text 10-49: Seventy-two Letters of the Twelve Holy Exalted Names showing the encapsulation of Aramaic angelic names composing the 72 Letter Name of G-d.

To the kabbalist there is never a possibility of idolatry. Rooted in a solid Jewish education, these names are indeed the names of G-d whether they be rooted in Hebrew or purified from the colloquial languages of their time. For example, the Mei HaShiloach explains:[1173]

Text 10-17: Mei HaShiloach
The holy names associated with the priestly blessing contains twenty-two letters, as is known. The first name (intended on the first word, יברכך) is א"נ"ק"ת"ם. This name signifies a time when a man has not yet received his portion in the words of Torah, and cries out to the blessed God to save him from the thoughts and desires that confuse him. Afterward, the blessed God has mercy upon him, and releases him from the confusion that disturbs him. This release is hinted at in the second name, פ"ס"ת"ם, (which is intended on the second word, God’s name), where the first two letters, פ"ס, are related to expansion as in (Psalms 72:16), בר-פסת —“the abundance [or borders, as R. Hirsch translates] of a grain-field.” This signifies how the blessed God grants him the expansion necessary to relieve him of his confusion. The next holy name (intended on וישמרך—and keep you) is פ"ס"פ"ס"ם, which means that the blessed God gives him an elevated status over all. (Two times פ"ס, more than expansion—elevation.) The subject of spiritual elevation has in it a dilemma, which teaches of a great depth. How can blessed God give the state of spiritual elevation to two Tzaddikim in one generation, where each one is elevated in his portion and stature over all, even over the second one? This is as we find with Moshe and Aaron, where each one was singularly unique in his genereration. This is understood through the fourth name, ד"י"ו"נ"ס"י"ם. (The first three letters are intended on the word יאר—shall illuminate; the last four on God’s name, which follows.) ד"י"ו—Diyo is like “Duo,” or two, for the blessed God gives both of them the state of spiritual elevation. נ"ס"י"ם—or nissim means miracles. This happens through a miracle. These four levels mention are all hinted at in the words of the priestly blessing.

## 10.7 The 23 Letter Name of God

This name of G-d is based on the Papyrus triangle and includes up to the second row. Yeshurun contains a vav instead of the Shurek vowel under the shin.

àáøäí éöç÷ éò÷á ùáèé éùåøåï

## 10.8 The 26 Letter Name of God

The gematria of YHVH – éäåä is 26, which alludes to the 26-letter name of G-d containing praises of Israel. This consists of the 26 letters in the verse, Mah tovu ohalecha Ya’akov, mishknotecha Israel – “How goodly are your tents O’ Jacob, your sanctified places O’ Israel”. [1174] These 26 letters are always together on the top line of their respective Torah scroll page.[1175] This verse corresponds to Hashem’s name Havayah, which associates with Tiferet, the beauty and splendor of Israel above. The verse elevates the tent to a dwelling place for the Shechinah. The word Mishkan contains the same root as Shechinah denoting the Presence of G-d. The verse also elevates Jacob’s name to Israel. These elevations represent the path from Malchuts to Tiferet, from the physical kingdom of this world to the upper Eden, the beautiful realm of G-d’s Truth. Israel represents Tiferet as Abraham and Isaac represented Hesed and Gevurah in this world. Finally, the name of G-d Havayah has gematria 26 and corresponds to Tiferet the heart of the Tree of Life and Truth.[1176]

îä-úáå àäìéê éò÷á îùëðúéê éùøàê

## 10.9 The 33 Letter Name of God

This is the name composed of G-d’s Names mentioned in the Torah:[1177]

àäéä éä éäåä àãðé àì àìåä àìäéí ùãé öáàåú

These are Ehyeh, Yah, YHVH, Adonai, El, Elo’ah, Elohim, Shaddai, and Tzevaot.[1178]

## 10.10 The 42 Letter Name of God

This is one of the most obscure names of G-d.[1179] Rashi comments that ‘this name was not given over to us’.[1180] Hence, the derivation of the name is not well known. The name of Moses’s mother Yocheved – יוכבד has the gematria of 42. Since Yocheved (Jochebed) was head midwife in Israel, she is considered the mother of 600,000 souls, symbolizing her relation to creation.[1181] The gematria for mother – אמא is also 42. Also the phrase ‘my heart’ – לבי has a value of 42. This parallels the tzimtzum creation story where G-d withdraws into himself leaving a space like His heart where creation begins. Kabbalists teach this Name is from the first 42 letters of the Bible with each portion, each line of 6 letters bearing the magical potency of the entirety.[1182]

The Forty-two Letter Name associates with the seven days of creation. The ‘workings of creation’ – Ma’aseh Bereshis has the initials Mem Bet in Hebrew. The gematria value of Mem Bet – מב is 42. The gematria value of the Name, Eloah –אל*וה is also forty-two.[1183] The prayer Nishmas Kol Chai contains the phrase Eloah Kol Briyot – G-d of all Creation.[1184] This phrase also teaches that the name, Eloah – אלוה associates with creation. El is an abbreviation for Elohim and refers to the natural law of the world, while ‘oh’ refers to Hashem and G-d’s personal relationship with humanity through mercy. Creation requires both natural law and mercy.

The 42 Letter Name is also the force behind the mitzvah for a man to marry and procreate. The antithesis of procreation is death.

Text 10-18: Isaiah on the Repentance of King Hezekiah

And Isaiah ... came to him and said unto him:
‘Thou shalt die, and not live’
(Kings 2 20:1)

Thou shalt die in this world and not live in the world-to-come.
When Hezekiah asked him, Why is the punishment so severe? Isaiah replied,
Because you did not try to have children. Hezekiah replied,
because it was shown to me by the holy spirit that children issuing from me
will not be worthy. Isaiah replied,
What have you to do with the secrets of the Holy One?
What you have been commanded, you should have done,
and let God do what He pleases.
(Ber 10a. – Book of Legends 632:196)

The Forty-two Letter Name associates with the seven days of the week, six letters for each day.[1185] The letters on each line correspond with the sefirot Hesed, Gevurah, Tiferet, Netzah, Hod, and Yesod respectively with the whole line corresponding to Malchut.[1186] The line for Shabbat is שקו צית. Each line corresponds to a thousand years of creation. The last line refers to the last 1000 years of creation. Each 1000 years is also associated with a sefira and the last 1000 years for the age of moshiach that is kingship and Malchuts. Since the name begins with Aleph – א the first Hebrew letter and ends with Tav – ת, the last Hebrew letter, we know that all creation is contained within this Name.[1187]

Table 10-3: The 42 Letter Name in the Days of the Week
 Weekday HebrewGematria Meaning Sefira Age Hebrew AgeEnglish Historical Basis Sunday אבג יתץ506ad ychola myn aretz(Gen2:6) The first line of Genesis.Then a mist rose from the land. Hesed 0-999 3760-2761 BCE The kindness of Eden and the sons of G-d and the sons of men. “Longevity of early generations”[1188] Monday קרע שטן Rent the adversary Gevurah 1000-1999 2760-1761 BCE The purification of mankind with the Flood. “The Flood 1656 (2104 BCE)”[1189] Tuesday ðâã éëù Clothe and nourish Tiferets 2000-2999 1760-761 BCE The splendor of Israel under the guidance of Moses and the period of the Judges. “Sinai: Year 2448 (1312 BCE)”[1190] Wednesday áèø öúâ Betar[1191] (defensive fortification - battery) Netzah 3000-3999 760 BCE-239 AD The period of kings and the 2nd Temple of Israel. “1st Temple: 2928-3338 (832-422 BCE). 2nd Temple: 3408-3328 (352 BCE-68 CE)”[1192] Thursday ç÷á èðò241Gazrielגזראל Carve out Hod 4000-4999 240-1239 The age of trials and the acceptance of suffering (the dark and middle ages). “Massacres, expulsions, Crusades”[1193] Friday éâì ôæ÷ If we are worthy, we will be redeemed now. Rejoicing leads to redemption. Yesod 5000-5999 1240-2239 The age of the tzaddikim; the struggle for righteousness. “Preparation for the messianic era”[1194] Saturday ù÷å öéú The eternal Shabbat for the righteous in the world to come is the end. Malchuts 6000-6999 2240-3239 The new age of kingship.

One may study the 42 Letter Name according to the Seven Weeks[1195] where the letters divide on a daily basis and then collect in groups of six, providing the sustaining energy to the physical world—the Shechinah that is the collective nature of Malchuts. Zer Anpin sustains Nukva in this manner.

On day 45, the letter vav denotes Tiferet in Malchuts. On day 46, the tzaddik is in the place of Netzah in Malchuts.[1196] Breslov Hasidim interpret the vav as Moses and the tzaddik as the messiah.

Table 10-4: The 42 Letter Name in the Counting of the Omer
 Day Counting of the Sefirot Corresponding letter of the 42 Letter Meaning Meaning 1 Hesed in Hesed à Like the Aleph has two Yods so our acts of kindness bring kindness from Hashem. Hesed from below leads to Hesed from above. Ebullient kindness brings a similar response from heaven. 2 Gevurah in Hesed á Bet is the house that contains kindness. Restraint in kindness. Focusing our attention on our family creates a house of kindness. 3 Tiferet in Hesed â Gimmel is for G’mulus Hasidim. Wealth in kindness. There is a true beauty in those give money to help those in desperate need. 4 Netzah in Hesed é Piercing kindness originating from wisdom that is the Yod. Victory in kindness. This is the victory of overcoming the evil that would refrain us from acts of Hesed. 5 Hod in Hesed ú Tav is a cross that holds us to reflection. Patience in kindness. Accepting the words of another and helping that person with his/her true needs. 6 Yesod in Hesed ö A Tzadik’s kindness is his way of life. Righteousness in kindness. Doing kindness along a straight path without selfish aversion. 7 Malchuts in Hesed àáâ éúõ At the start, in the beginning, the expansion, G-d started until the end in all righteousness.Aleph is the startBet is in the beginningGimmel is gadol, greatness and expansionYod is G-dTav is until the endTzaddik is in righteousness Malchuts gathers from reciprocity with G-d, her house, deeds for others, a piercing deed, patience and righteousness. The energy of each of the six days is received by Malchuts. 8 Hesed in Gevurah ÷ Koof is laughter that alleviates the limitations of Gevurah. Kindness manifests itself when one overcomes the limitations of Gevurah. We overcome the limitations either by solution or recording them in a ‘to do’ list to solve another day. 9 Gevurah in Gevurah ø Resh is the energy of war. But even in war is the possibility of peace. Resh is king over Peace.[1197] Restraint, judgment, strength. There is a strength in strength. This is the calm exterior of a truly powerful warrior. Gevurah in Gevurah leads to this peace. 10 Tiferet in Gevurah ò Ayin is king over anger and thus may bring balance, truth, and beauty when restrained. Beauty in strength is the countenance of one confident and strong in conviction and belief. This is a stoic person in control of anger. There is a beauty in restrained character and there is strength. 11 Netzah in Gevurah ù Shin is the elemental plane of fire, source of seraphim knowledge of past, present, and future. This eternal prophecy is restricted from man. Victory in strength. Physical strength brings spiritual insight. The endorphins one experiences while conditioning attune to contemplation and revelation. 12 Hod in Gevurah è Tet is the creative serpent, which often stems away from the norms of society in its search for new experiences. The acceptance of judgment. Working within the framework of society. Balancing life’s freedom and restraint is key here. 13 Yesod in Gevurah ï Nun nullifies the desires restraining one from sin Yesod is righteousness in restraint. This is when Joseph saw Isaac and restrained himself from Potifer’s wife’s advances. 14 Malchut in Gevurah ÷øò ùèï Separate from the adversary. Tearing oneself away from evil desires is the restraint of Gevurah. 15 Hesed in Tiferet ð 16 Gevurah in Tiferet â 17 Tiferet in Tiferet ã 18 Netzah in Tiferet é 19 Hod in Tiferet ë 20 Yesod in Tiferet ù 21 Malchut in Tiferet ðâã éëù 22 Hesed in Netzah á 23 Gevurah in Netzah è 24 Tiferet in Netzah ø 25 Netzah in Netzah ö 26 Hod in Netzah ú 27 Yesod in Netzah â 28 Malchut in Netzah áèø öúâ 29 Hesed in Hod ç 30 Gevurah in Hod ÷ 31 Tiferet in Hod á 32 Netzah in Hod è 33 Hod in Hod ð 34 Yesod in Hod ò 35 Malchuts in Hod ç÷á èðò 36 Hesed in Yesod é Friday 37 Gevurah in Yesod â 38 Tiferet in Yesod ì 39 Netzah in Yesod ô 40 Hod in Yesod æ 41 Yesod in Yesod ÷ 42 Malchut in Yesod éâì ôæ÷ Friday The Shechinah is within the protection of Zer Anpin. She rejoices and He bursts in love in return. 43 Hesed in Malchut ù Shabbas 44 Gevurah in Malchut ÷ 45 Tiferet in Malchut å Moses 46 Netzah in Malchut ö Messiah also the gematria Nachman 47 Hod in Malchut é 48 Yesod in Malchut ú Zer Anpin descends and joins with Nukva, his eternal love. 49 Malchut in Malchut ù÷å öéú In the letters {yq – end, this is the last and highest state.

Rabbi Nachman of Breslov attempted to capture the secret of the 42-letter name in his fifth story, The Prince of Precious Stones.[1198] His approach is to understand the name metaphorically. While not revealing the origin of the individual letters, his insights add to the picture and help us on our journey.

Text 10-19: Nachman's Prince of Gems
The story begins with a king finding that he is not able to have children with the queen. The king asks the Jews of his kingdom to pray on his behalf that he may have a son to take over the kingdom. The Jews reply to the king that he will need the prayer of a tzaddik to accomplish this.[1199] The king asks the people to find a tzaddik. They search far and wide and finally discover a hidden tzaddik. The king speaks gently with the tzaddik and he agrees to pray on the king’s behalf for the sake of the Jews in the kingdom, that he will have a child. The prayers work and the queen gives birth to a daughter. The king finds that she is very beautiful and very talented. She is able to play different musical instruments and by the age of four is versed in the knowledge of the kingdom like someone of the age of thirty.

While the king is happy with his daughter, he feels that he still must have a son to leave the kingdom to. The king learns however that the tzaddik has died and is at a loss of what to do. He asks the Jews to search for another tzaddik, which they do and they find another hidden tzaddik. Once again the king speaks to him and the tzaddik says that he can do nothing. The king encourages saying the fate of the Jews of the kingdom are in his hands. The tzaddik asks the king if he is willing to do anything. The king says he is willing to do anything to have a son.

The tzaddik says bring me every type of precious gem in the kingdom. The king complies. (When a tzaddik asks that one does something if one complies right away, his request will be answered) The tzaddik says to the king and queen that they will have a very special son composed of all these gems. He grinds the gems up into a powder and makes the king and queen drink the dust. Soon the queen is pregnant again and has a son.

When the son is born, the king notices that he is ordinary looking with flesh and he doesn’t see that he is made of gems, but since the king is happy he has a son he soon forgets what the tzaddik told him. The princess is upset that she is no longer the center of attention, but she is consoled that at least the son is not made of gems.

One day the child prince is chopping wood and he cuts his finger and cries out. The princess hears this and runs over to bandage the cut. However, when she looks into the cut, she sees a shining diamond inside. This arouses her jealousy and she feigns sickness. The king sends for different doctors to try to cure his daughter, but none of them know what to do. Finally he sends for a magician who talks with the girl.

When the princess sees the magician she decides to confide in him and tells him that she was only feigning illness. She asks if he has a magic potion that can make a person leprous? He said he does. She asked, Can this magic be refuted? The magician said there is a way to guarantee that the magic cannot be reversed. The magician says if the potion is thrown into a river after its use it cannot be reversed. The daughter uses the potion and causes her brother to become a leper and throws the potion into a place in the river.

The king sees that the prince has acquired a disease. He decreed that the Jews should daven for the sake of his son. Once again the Jews sought out a tzaddik, the one that originally told the king that he would have a son. They found the tzaddik who was still dismayed that G-d did not make the prince of gems. The tzaddik comes to the king and davens with all his heart that the prince be cured. Instead heaven reveals that the cause of the leprosy is magic. The tzaddik tells the king that the only solution to reverse the magic is to throw the magician who made the magic into the river too.[1200] The King said I will give you all the magicians in the kingdom to do likewise.

When the princess heard this she became frantic and went to the water where she had thrown the potion. There she slipped and fell into the river. The tzaddik felt this and said now the prince will be cured. The skin of the prince peeled off and he was revealed that all his body consisted of gems.

The prince in the story is Moses.[1201] The precious stones are the 600,000 souls of the Jewish people. Precious stones that are lying in the streets that are being ignored, that are being trampled upon.[1202] The term, ‘precious stones’ refers to the souls of Jewish people, though trampled down will rise up again.[1203] The Tikuney Zohar teaches that before one can reveal his greatness, first there must be a descent and then an ascent can follow. The Gemara teaches that Basya, the Egyptian princess went down to the river to convert and purify herself. When she touched the casket with Moses, he became a leper. When he came to Mt. Sinai and adopted the mantle of leadership, then the brilliance of the 600,000 shown, and the leprosy was removed.

The Midrash says that there is a woman who gave birth to 600,000 souls at one time. This is Yocheved, the mother of Moses. Breslov explains that she is also the mother of all Israel, because Moses was equal to all the souls of Israel combined.[1204]

Text 10-20: Midrash Rabbah Song of Songs 1:65 or 4:2
As Rabbi was once expounding the Scripture, the congregation became drowsy. In order to rouse them he said: ‘One woman in Egypt brought forth six hundred thousand at a birth’ There was a certain disciple there named R. Ishmael son of R. Jose, who said to him: ‘Who can that have been?’ He replied: ‘This was Jochebed who bore Moses who was counted as equal to six hundred thousand of Israel’; for so it says, Then sang Moses and the children of Israel (Ex. XV, I); And the children of Israel did according to all that the Lord commanded Moses (Num. I, 54); And there hath not arisen a prophet since in Israel like unto Moses (Deut. XXXIV, 10).[1205]

The Breslov idea is that the Messiah encapsulates all the souls of the Jews and Moses is equal to the Messiah. From here, we understand why the prince is made entirely of gems. Each gem is a soul of a Jew. Since every soul is good, the prince possessed the qualities of all Jews.

The story revolves around the leader of the 600,000 souls. Every person must know that in order for a person to get to a state of purity that is to reveal his precious soul, he must remove an outer shell of ‘tumah’ – impurity, that is the ‘klipah’ (klipah kadma v-pri – the shell proceeds the fruit).[1206] If one wants to eat the fruit, one must first remove the rind. In order to remove this, one must be willing to go through a descent and battle the evil forces and be willing to attach to the Tzaddik Emets—Moshe Rabenu.[1207] If he resorts to the origin of his neshamah who is Moshe Rabenu, the Tzaddik Emets, he will obtain purity and the ‘klipah’—the impurity will come off.

Text 10-21: Zohar 2:233b
The same lesson is indicated in the words, I went down into the garden of nuts (S.S. 6:11). For, as the nut has a shell surrounding and protecting the kernel inside, so it is with everything sacred: the sacred principle occupies the interior, whilst the other side encircles it on the exterior. This is the inward meaning of the wicked doth surround the righteous (Habakkuk 1:4). The same is indicated in the very name EGVZ (nut) – אגוז. [Tr. note: The numerical value of EGVZ (1+3+6+7)=17. Similarly, HT (sin) (9+8=17) and TVB (the good) (9+6+2)=17.] [1208]

As the fruit contains both nourishment and a rind, we are both holy soul with impurity. Similarly, the Hebrew word for fruit, ‘pri’, includes both the name of G-d, Adonai, and the impure shell, the ‘klipah’, within its numbers:[1209]
ôøé = 290 = אדני קליפה

Now we examine the Breslov understanding of the 42 Letter Name from the Tikuney Zohar and the Prince of Gems story above.[1210]

Table 10-5: The Forty-Two Letter Name in Rabbi Nachman’s Prince of Gems

The 600,000 souls finally come forth in all their glory due to their struggle and unwavering faith in the Tzaddik Emets and the Torah, knowing the Moshiach will lead them to perfection.

Table 10-6: Letter Chains of the Name of G-d above Keter
 Place – מקום Expansion 72 – AV – עב YOD HEH VYV HY – יוד הי ויו הי 63 – SaG – סג YOD HY VAV HY – יוד הי ואן הי 45 – MaH – מה YOD HA VAV HA – יוד הא ואו הא 52 – BeN – áï YOD HH VV HH – יוד הה וו הה

There is a question on whether the MaH expansion refers to Partzuf Zer Anpin or Nukvah. Traditionally this is the former based on the Proverb 30:4 “and What – מה is the name of His son – בנו.”[1219] The MaH expansion ends in alephs, traditionally a masculine ending while the BeN expansion ends in HeHs in two parts. Still one would expect the lower numerical value to be closer to our world.

The actual word Mah – מה corresponds to the Shechinah or Malchut or the lowest of the sefirot.[1220]

Text 10-22: Mah
What מה (Mah), a name for Shechinah, last of the ten sefirot, daughter of Binah.

Perhaps the acronym for the expansion MaH has nothing to do with Mah.

Alternatively the expansion BeN is Zer Anpin that is the six sefirot above closer to the Shefa. Why is MaH then listed above BeN? The Bahir hints at an explanation where Malchut is seventh and Yesod is eighth in position.[1221] Zer Anpin honors the Shechinah by placing her before himself. Interestingly, in a meditation through the chains one will encounter MaH before BeN. Maybe this is the case because Zer Anpin is protecting the Nukvah from below or maybe the expansions refer to the reverse. Seems like we ought to know this answer?

Text 10-23: Zohar 1:1b on MaH:
This end of heaven is called Who. There is another below, called What – MaH. What distinguishes the two? The first, concealed one—called Who—can be questioned. Once a human being questions and searches, contemplating and knowing rung after rung to the very last rung—once one reaches there: What? What do you know? What have you contemplated? For what have you searched? All is concealed, as before.[1222]

Now, we leave the Breslov interpretation and turn to the coding theory of the Forty-Two Letter Name. The first seven words in Genesis comprise 28 letters.[1223] This alludes to the lunar month of four weeks that is the basis for the seasons of the calendar. There is a teaching that the first forty-two letters of the Torah contain the Forty-two Letter Name of G-d. [1224] There is also a teaching that there are 42 letters between consecutive numbers in the beginning of the Torah constituting a date for the creation of the world.

Text 10-24: Satinover on the Forty-Two Letter Name
"You should know a decryption [lit. kabbalah] of this second section in Genesis has been passed down to us, beginning from the verse 'In the beginning...' up to the letter b[beyt; the 42nd letter in Genesis] which contains a name of 42 letters that hints at God's activities before the creation—but only by means of 'many permutations.' Bachya was referring to a little-known observation made two centuries earlier by another sage, Rabbenu Tam (and even earlier by one Nechunya ben HaKanah, discussed below). Tam had observed that encoded into the opening passages of Genesis was a 42-letter name of God. But more than that, Bachya claimed, there lay within its compass the necessary information for calculating the unfolding of the "days and seasons," starting with the moment of the creation of the sun and moon and ever after, according to the ancient tradition that "...the luminaries were created on the fourth day, and by them we count the years of the world." Tam did not commit the details of this calculation to writing, however. Two centuries later, Rabbenu Bachya did so, by describing in one of his books what he called "the date which is the true starting point of all calculations of the astronomers" (hence the date to be used for "prophetic" calculations as well.) He explained: "...if the eyes of your heart will be illumined, you will find this date encoded in the text, such that between each of its numbers lies as well 42 letters.[1225] The wise will understand that this is not by chance, but a clear sign involving the very birth of the world."

Table 10-7: The 42 Letter Name and First 42 letters of Genesis
 Forty-two Letter Name Bereshis àáâ éúõ ברא שית ÷øò ùèï ברא אלה ðâã éëù ימא תהש áèø öúâ מים ואת ç÷á èðò האר צוה éâì ôæ÷ ארץ הית ù÷å öéú התה ווב

During the fourteenth century, Rabbi Rabbenu Bachya identified patterns of letters and numbers encoded within the Torah. He explained: "If the eyes of your heart will be illuminated, you will find [the starting date of the world] encoded in the text, such that between each of its numbers lies [the 42-letter name of God]. The wise will understand that this is not by chance, but a clear sign involving the very birth of the world." [1226]
A 13th-century Cabalistic rabbi, Bachya ben Asher of Saragossa, Spain, wrote of certain hidden information that was revealed to him by reading every 42nd letter in a portion of Genesis. This method of skipping over letters according to a particular sequence in an attempt to discover hidden messages is the basis for the modern Bible-code concept.[1227]
Here is a discussion on the 42 Letter Name brought down from Rabbenu Bachya:[1228]

Text 10-25: Rabbi Bachya on the Forty-Two Letter Name
The book was written by a thirteenth-century sage, Rabbenu ("Our Rabbi") Bachya ben Asher of Saragossa, in Spain. Rabbenu Bachya's more general writings are widely taught today, especially because of the clarity and simplicity of his style. His teachings in "Kabbalah"—the Jewish mystical tradition, combining contemplative prayer with a variety of mathematically-influenced methods for studying Torah—were highly respected at the time, and until today. Yet his commentaries contain some unusual and cryptic asides.

For example, at the very beginning of his major work (the one Weissmandl was given by his grandfather), Bachya makes a remark that clearly must have electrified the young Weissmandl when he first came upon it. Indeed, he would return again and again throughout his life to the principles therein hinted at, especially during the dreadful days in the bunker. Bachya introduced the subject as follows:

"You should know a decryption [lit. kabbalah] of this second section in Genesis has been passed down to us, beginning from the verse 'In the beginning...' up to the letter b[beyt; the 42nd letter in Genesis] which contains a name of 42 letters that hints at God's activities before the creation—but only by means of 'many permutations.'

Bachya was referring to a little-known observation made two centuries earlier by another sage, Rabbenu Tam (and even earlier by one Nechunya ben HaKanah, discussed below). Tam had observed that encoded into the opening passages of Genesis was a 42-letter name of God. But more than that, Bachya claimed, there lay within its compass the necessary information for calculating the unfolding of the "days and seasons," starting with the moment of the creation of the sun and moon and ever after, according to the ancient tradition that "...the luminaries were created on the fourth day, and by them we count the years of the world." Tam did not commit the details of this calculation to writing, however.

Two centuries later, Rabbenu Bachya did so, by describing in one of his books what he called "the date which is the true starting point of all calculations of the astronomers" (hence the date to be used for "prophetic" calculations as well.) He explained:

"...if the eyes of your heart will be illumined, you will find this date encoded in the text, such that between each of its numbers lies as well 42 letters. The wise will understand that this is not by chance, but a clear sign involving the very birth of the world."

The calculations Bachya was talking about are extremely complicated. But even as a boy, Rabbi Weissmandl had mastered them and confirmed for himself that the critical number was indeed encoded precisely as Bachya said it was. Later, while a still a student, Rabbi Weissmandl became an expert in the equally complicated rules that govern the construction of the mikveh, or ritual bath (from which, incidentally, the tradition of Baptism evolved). And in 1931 he published his first book, a volume that hearkened back to his earliest discoveries in Bachya's text: Hilchot haChodesh: "The Laws for Fixing the New Moon."

Throughout his life, Rabbi Weissmandl remained certain that there was embedded within the Torah, via Bachya's description of the skipping of equal intervals of letters, divinely ordained information. Bachya was not the first to point to the existence of encrypted information in the Torah. Hints were scattered throughout the vast store of Jewish literature. Indeed, the ancient belief that God had created the world via combinations of letters was directly linked to the mysterious ideas concerning the various "names of God." It was said, for example, that the Torah consists entirely of permutations of the names of God. And of Bezalel, the craftsman who constructed in the desert the movable Tabernacle that housed the Ark—containing within it the Tablets of the Law and the original Torah scrolls (following the escape from Egypt)—it was said, "he knew how to combine the letters of the Divine Names with which heaven and earth were created."

His imagination fired, Weissmandl took an extraordinary step as a youth: he wrote out on white cards, in ten by ten arrays, the entire 304,805-letter text of the Torah. This formalized the method hinted at by Bachya's statement; and it facilitated the discovery of at least those codes encrypted at intervals and multiples of ten letters, of which Weissmandl believed there were many.

There are 42 places where Israel camped on their journey from Egypt to Israel. These rest stops represent a ladder of cleansing within the context of the Forty-Two Letter Name of G-d. There are 42 days between the end of Passover and Shavuot.

Some consider that the name derives from the initial letters of Nehunia ben Hakanah’s Anah B’Coach sung before L’chai Dodi. Nehunia still practiced his simple prayers as he received those greater:[1229]

I heard from my master [the Baal Shem Tov] that even after Rabbi Nehunia ben HaKaneh knew all the [Kabbalistic] meditations associated with prayer, he would still pray like a small child,[1230]

The Hai Gaon says that each of the individual six letter names is significant in its own right. The fifth has the gematria 241 equating to the angel Gazerael.[1231] Speaking this Name in its entirety counteracts an evil decree issued against one in Heaven.[1232]

The 42 Letter Name begins with Av – אב – Father, associating with the sefira of Hochmah and Partzuf Abba. Rav in Tractate Kiddushin, 71a had the following comments on the 42 Letter Name:

Text 10-26: Tractate Kiddushin on the Forty-Two Letter Name
That this Name is to be revealed only to a man who stands in the middle of his life, who is pious and modest, who never gives way to anger and to drink, who is not obstinate. Whoever knows that Name and preserves it in purity is beloved in heaven and beloved upon earth; is well considered by man and inherits both worlds.[1233]

The Zohar says:[1234]

From this point onwards bara shith, he created six, from the end of heaven to the end thereof, six sides which extend from the supernal mystic essence, through the expansion of creative force from a primal point. Here has been inscribed the mystery of the name of forty-two letters.

The mystery of the 42 Letter Name is related again in the Zohar to creation. Here the name is separated into six groups of seven letters each for the six walls of creation. These are the four directions, north, south, east, and west as well as up and down.

AND THE EARTH WAS VOID AND WITHOUT FORM. This describes the original state-as it were, the dregs of ink clinging to the point of the pen-in which there was no subsistence, until the world was graven with 42 letters, all of which are the ornamentation of the Holy Name. When they are joined, letters ascend and descend, and form crowns for themselves in all four quarters of the world, so that the world is established through them and they through it. A mould was formed for them like the seal of a ring; when they went in and issued, and the world was created, and when they were joined together in the seal, the world was established. They struck against the great serpent, and penetrated under the chasms of the dust fifteen hundred cubits. Afterwards the great deep arose in darkness, and darkness covered all, until light emerged and cleft the darkness and came forth and shone, as it is written, He uncovers deep things out of darkness, and brings out to light the shadow of death (Job XII, 22).[1235]

Waite mentions from the Zohar in The Holy Kabbalah:[1236]

Text 10-27: The Personification of Evil
From the kind of union which is predicated concerning SM and the evil serpent, they seem to pass easily one into another, and it is presumably in this way that we hear of a great serpent – the dragon of later Kabbalism – which was cast into the abyss with his legions when the Sacred Name of 42 letters was first graven upon the seal of G-d. But the abyss subsequently gave up the demons and the surface of the earth was covered with darkness till celestial light illuminated the world. [1237]

This is based on the Zohar and illustrates numerous ideas that entered Judaism during the Persian exile. Herein is the concept of fallen angels and the concept that the serpent in the Garden of Eden was one of them. The personified evil who was the Serpent in the Garden of Eden was not mainstream Judaism, but became mainstream in Christianity. The five sects were the Pharisees expounding the law and accepting the Prophets; the Sadducees or high priests holding only to the Five Books of Moses which they required for the priestly law; the Essenes with their eschatology of wars between angels of light and darkness; the Samaritans of the North who maintained the non-Davidic or Israelite form of the religion constituted of Assyrian relocated peoples intermarried with Israelites; and finally the Christians with the belief in the suffering messiah who came, redeemed, and died. The Sadducees were descendents of Tsadok, one of the two priests serving King David.[1238] David said:[1239]

And let Tsadok the priest and Nathan the prophet anoint him there king over Israel;
and blow with the trumpet, and say, Long live king Solomon!

The vowel groups, which are the souls of the letters, the tools of creation, together add to 42.[1240]

Table 10-8: Vowel Groups of the 42 Letter Name
 Vowel Symbol Sound Phonetic Written Form Value Cholam Oh AoO אוֹ 7 Kametz & Patach Ah AaH אָה 6 Tzere Aae AeY אֵי 11 Chirek ִ Eee AiY אִי 11 Shurek & vav with dot in center וּ Ooo AuU אוּ 7

Abraham Abulafia continues on this idea:[1241]
All the vowels therefore point to the fact that they are in God’s Hand” (Be Yad YHVH, ביד יהוה = 42). This is alluded to in the verse, Let us fall into God’s Hand, for His mercies are great, but let me not fall in the hand of man.” (2 Samuel 24:14).

Their mystery is:
God אלוה = 42
My only One יחידי = 42
In them בם = 42
My heart לבי = 42
Will be worthy. יזכה = 42

And this mystery is
Enough! Enough! Enough! די די די = 42

Along these lines Rabbi Nachman says that there are three hands in the name 42 that correspond to Hesed, Gevurah and Tiferet.[1242] They are the great handיד הגדולה, the strong handיד החזקה, and the exalted handיד הרמה.[1243] These are יד יד יד = 42. When the right and left hands strike in a clap they disperse evil and raise us upwards.

Exodus 14:31 teaches us of the great hand:
And Israel saw the great hand, which the Lord did upon the Egyptians; and the people feared the Lord, and believed the Lord, and his servant Moses.

Exodus 13:9 teaches us of the strong hand:
And it shall be for a sign to you, upon your hand, and for a memorial between your eyes, that the Lord’s Torah may be in your mouth; for with a strong hand has the Lord brought you out of Egypt.

Exodus 14:8 teaches us of the exalted hand:
And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the people of Israel; and the people of Israel went out with a high hand.

Finally in Psalm 91:14 we have the phrase Ki Bi – כי בי, because for me, which is 42:
Because he has set his love upon me, therefore I will deliver him; I will set him on high, because he knows my name.

Rabbi Nachman explains:[1244]
And this is the explanation of Ki Bi, I will deliver him. Ki Bi has a value of forty-two, which is three times Yad, hand. The yearning in the heart is revealed in the hands. We see, then, that through the yearning in the heart it comes into the hands. This is the aspect of clapping, through which I will deliver him corresponding to mitigating the judgments.

Rabbi Nachman refers to each of the seven six-letter groups as a vav and thus, he says that there are seven vavs or seven pillars in the 42 Letter Name of G-d. This alludes to the seven pillars that support the world. When one takes a vow, a shavua, the word builds seven pillars. One may accept charity and apply money with the seven pillars of the 42 Letter Name. G-d’s blesses us with three hands of the 42 Letter Name.

Rabbi Nachman teaches from the Arizal:[1245]

In Etz Chaim, Chapter 13: Shem Mem-Bet is in Binah. And these forty-two are the 370 lights that shine. Together with the eight white [hairs], this has the same numerical value as BaShaLOM (in peace). And in Chapter 14, this is the same numerical value as ChaShMaL – חשמל and MalBUSh – מלבוש (garment).

The Arizal teaches that the eight white hairs are four on each of the cheeks of Arikh Anpin and expand to 42 and then to 370 lights emanating from the face of Arikh Anpin. Adding 370+8 = 378 gives the gematria of the small voice or electrum. There are 370 lights of holiness and 370 forces of kelipot. The klipot attempt to consume the lights and they are the moth – עש. G-d provides the Chashmal or Malbush as a garment to protect one from the moth.

The Hashmal is also Ezekiel’s vision of the electrum or lightning of Hashem’s image into this world and that is also Malbush, Elijah’s small voice in the cave.

Text 10-28: Sefer ha-Meshiv on The Garment of Azriel
The issue of the garment of the speaking angel [ha-malach ha-maggid] who will come to someone and teach him Torah, I found it written in the book Marot le-Maggid (speaking visions) and the angel [who reveals himself] is called Azriel and he has revealed to him great and hidden things which no mouth can tell. You should know that the secret of causing the descent of the supernal book is the secret of the descent of the supernal chariot, and when you pronounce the secret of the Great Name, immediately the force of the ‘garment’ will descend downwards, which is the secret of Elijah, who is mentioned in the works of the sages. And by this R. Simeon bar Yohai and Yonathon ben Uziel learned their wisdom, and they deserved the secret of the ‘garment’ and to be dressed in it. And R. Hanina and R. Nehunya ben Ha-Kanah and R. Akiva and R. Ishmael ben Elisha and our holy Rabbi [R. Yehudah ha-Nasi] and Rashi and many others [learned] likewise. And the secret of the ‘garment’ is the vision of the ‘garment’, which the angel of God is dressed in, with a corporeal eye, and it is he who is speaking to you because you did not merit to see him as they did; they received this privilege because they had a pure spirit and they merited the vision. And the secret of the ‘garment’ was given to those who fear God and meditate upon His Name; they have seen it, those men who are the men of God were worthy of this state. And they fasted for forty days continuously, and during their fast they pronounced the Tetragrammaton forty-five times, and on the fortieth day [the ‘garment’] descended on him and showed him whatever he wished [to know], and it stayed with him until the completion of the [study of the] subject he wanted [to know]; and they [perhaps Elijah and the ‘garment’] stayed with him day and night. Thus was it done in the days of Rashi to his master, and the latter taught him [Rashi] this secret [of the ‘garment’], and by means of it [the secret] he [Rashi] composed whatever he composed, by means of his mentor and instructor. Do not believe that he [Rashi] wrote this down from his own reason for he did it by the secret of the ‘garment’ of the angel and the secret of mnemotechnics,[1246] which explain the questions one is asking or compose a book one wishes to compose, and [thus] were all the sciences copied, one by one. By this technique the ancient sages learned from him innumerable sciences. And this happened in the days of the Talmud and in the days of Rashi’s master and in the days of Rashi, too, since his master began this [usage], and Rashi ended it, and in their times this lore was transmitted by word of mouth, one man to another, and this is the reason why all the sages of Israel relied upon Rashi, as at that time they knew the secret. Therefore, do not ever believe that he [Rashi] composed his commentaries on the Talmud and on the plain meaning of the Bible out of his reason, but by means of this force of the secret of the ‘garment’, and that [force] which wore it, which is an angel, since by means of it he could know and compose whatever he wished. This is the [power] which elevates the letters of the divine name upwards, and it brings downwards [both] the secret of the chariot and the thought of God. And those who were able to see it are like prophets, and in the times of the Talmud many used it. Afterward those who pursued the lore diminished, and they resorted to the daughter of the voice [the bat kol], and the daughter of the voice is called the supernal voice [ha-kol ha-elyon]. It is heard like the voice of a man indeed, but they do not see a body, but a speaking voice.[1247]

The Sefer ha-Meshiv teaches that to envision the ‘garment’ is a higher level than to hear the Bat Kol.

Text 10-29: J. Abelson on Hashmal
Hashmal refers to hayot esh me-mal-le-loth – ‘the living creatures of fire, speaking’ or ittim hashoth ve-ittim me-mal-le-loth – ‘they who at times were silent and at times speaking.’[1248] In the literature of the mediaeval Kabbalah, the Hashmal belongs to the ‘Yetsiratic’ world (i.e. the abode of the angels, preside over by Metatron who was changed into fire; and the spirits of men are there too). According to a modern Bible commentator (the celebrated Russian Hebraist, M. L. Malbim, 1809-1879) the word signifies “the Hayot [i.e. ‘living creatures’ of Ezekiel, 1] which are the abode [or camp] of the Shechinah [i.e. Divine Presence] where there is the ‘still small voice.’ It is they [i.e. the Hayot] who receive the Divine effluence from above and disseminate it to the Hayot who are the movers of the ‘wheels’ [of Ezekiel’s Chariot].”

There are 42 chapters in the book of Job. Each chapter explains its corresponding letter of the Name. Within Job lies the secret of creation. Even in the depths of despair and suffering, Job realizes, tis not too late to seek a better world.[1249]

Both the 42 Letter Name representing creation and the 72 Letter Name representing redemption are intimately connected with the Tetragrammaton.[1250]

Text 10-30: Forty-Two Letter Name in the Tetragrammaton
Finally, there is yet another name, dealt with in ... Kabbalah, and that is the name of 42 letters. Not that a single utterance of a single name consists of 42 letters, for any intelligent person would realize, as Maimonides teaches, that no single name can be found written with so many letters. But a number of names entwined closely together and pieced together from many letters lead the Kabbalist through hidden reasonings to the true understanding of God the Tetragrammaton, Yod H Vav H, which also signify arithmetically 42. Forty-two letters of this sort, joined in such a way through such separate names, are referred to as one name because in the end they signify only one thing, just as in the opposite case, other names may be made up of a number of elements collected together to signify many separate things through a single word.
...
The ineffable four letters denote God as he is above all being. Ehieh represents God as he is in all being, Adonia shows God as he is the Lord of all, and Sadai shows him as he is lacking nought. Similarly the name of the 42 letters, whether it be received from transposed or straight forward combination, designates God the Creator of heaven and earth and of all that is visible and invisible. So these twenty three names, each of which has forty-two letters taken in accordance with the order of the twenty-three alphabets, are all derived from the first verses of Sacred Scripture: "In the beginning God created the heaven and the earth. And the earth was empty and void." Starting with beth as the first letter and ending with beth as the last letter in the Hebrew text as spoken by the Holy Spirit, the Kabbalists produce the 42 letters by always putting one letter for each letter under one and the same combinatory yoke. There are other Kabbalists who have indulged in higher speculation and transcend creation and the creatures, who stand in the sole emanation of the Deity. In holy manner they bestow that emanation, under a vow of silence and through the holy name of twelve letters and the name of 42 letters, upon those worthy men who are devoted to God.

Text 10-31: The Intimate Expansion of the Tetragrammaton in Creation
éåã ä åå ä
5 + 12 + 5 + 20
42

Here there is an intimacy of the male energy of G-d overflowing in love for the female energy of God. The letters Yod and Vav are the masculine letters in the Tetragrammaton overflowing in loving energy for the feminine energy. What is the nature of this overflow? The Intimate-letters are the Expanded-Name minus the Tetragrammaton:

Text 10-32: Intimate Letters in the Expansion of the Tetragrammaton in Creation
ו ד ו
Six ways of Love Knowledge Love from Wisdom

There is an initiation of love from the will of God transmitted from wisdom through knowledge and received by the first Heh or understanding in the Name of God.

Later the energy of understanding descends in six ways of love from the mother aspect to the daughter aspect or the final Heh in the Name of God. The six ways of love are the six directions of space that the Sefer Yetzirah discusses. Love is present fully in all directions of space.

The double bond vav-vav relates to creation in terms of the twelve months of the year and the twelve tribes of Israel and is the essence of love. Six is the number of the planet Venus that oversees romance and creativity. As our love ascends to God there is also love descending in return.

Text 10-33: The Expansion of the Tetragrammaton in the Name of Redemption
éåã äé åéå äé
15 + 12 + 15 + 20
72

Text 10-34: Intimate Letters in the Expansion of the Tetragrammaton in Redemption
י
י י
ד
ו ו

Keter
Binah Hochmah
Daat
Gevurah Hesed

This expansion is from the level of AV above Atzulut. The intimate letters reveal that the five upper sefirot and knowledge are the source of redemption while the lower five receive the redemptive energy.

The Zohar bridges a relationship between the 42 Letter Name of God and the 72 Letter Name of God:[1251]

Text 10-35: Zohar on the 42 Letter Name of God

R. Judah followed with a discourse on the verse: “The counsel (sod) of the Lord is with them that fear him; and his covenant to make them know it” (Ps. xxv, 14). ‘ “The counsel” (sod),’[Tr. note: Sod in the Bible =counsel; in post-Biblical Hebrew = secret.] he said, ‘alludes to the sublime mystical knowledge which remains hidden and undisclosed save for those that fear the Lord continuously and thus prove themselves worthy of these secrets and able to keep them. Observe that the world has been made and established by an engraving of forty-two letters, all of which are the adornment of the Divine Name. These letters combined and soared aloft and dived downwards, forming themselves into crowns in the four directions of the world, so that it might endure. They then went forth and created the upper world and the lower, the world of unification and the world of division. In the latter they are called “mountains of separation” (bather) (S.S. II, 17), which are watered when the south side begins to come near them. The water flows with supernal energy and with ecstatic joy. Whilst the Thought mounts up with exulting joy out of the most Undisclosed One, there flows out of it a spark: the two then come into contact with each other, as explained elsewhere. [Tr. note: Zohar, Exodus, 220b.] These forty-two letters thus constitute the supernal mystical principle; by them were created the upper and the lower worlds, and they indeed constitute the basis and recondite significance of all the worlds. Thus is explained the verse, “The secret of the Lord is to them that fear him; and his covenant to make them know it”, the first part alluding to the undisclosed engraven letters, whereas the latter speaks of the revealed. Now, it is written: “And thou shalt put in the breastplate of judgment the Urim and the Thummim” (Ex. XXVIII, 30). The term “Urim” (lit. Iight, illumination) signifies the luminous speculum, which consisted of the engravure of the Divine Name composed of forty-two letters by which the world was created; whereas the Thummim consisted of the non-luminous speculum made of the Divine Name as manifested in the twenty-two letters. The combination of the two is thus called Urim and Thummim.

Observe that by the power of these sunken letters were the other letters, namely, the raised letters forming the names of the tribes, now illumined, now darkened.[1252] The letters of the Divine Name embrace the mystery of the Torah, and all the worlds are a projection of the mystery of those letters. The Torah begins with a Beth followed by an Aleph,[Tr. note: Allusion to B ereshith B ara E lohim (in the beginning God created).] indicating thereby that the world was created by the power of these letters,.the Beth symbolizing the female principle and the Aleph the male principle, and both engendering, as it were, the group of the twenty-two letters. Thus we read, “In the beginning God created the (eth) heaven and the (eth) earth” (Gen. I, 1), where the particle eth (consisting of Aleph and Tau) is a summary of the twenty-two letters by which the earth is nourished. [Tr. note: v. Zohar, Gen. 16b.] Now, the same letters were the instruments used in the building of the Tabernacle. This work was carried out by Bezalel for the reason that, as his very name (Bezel-EI=in the shadow of God) implies, he had a knowledge of the various permutations of the letters, by the power of which heaven and earth were created. Without such knowledge Bezalel could not have accomplished the work of the Tabernacle; for, inasmuch as the celestial Tabernacle was made in all its parts by the mystical power of those letters, the lower Tabernacle could only be prepared by the power of the same letters. Bezalel was skilled in the various permutations of the Divine Name, and for each several part he employed the appropriate permutation of the letters. But when it came to the rearing up of the Tabernacle it was beyond his power, for the reason that the disposition of those letter-groups was entrusted to Moses alone, and hence it was by Moses that the Tabernacle was erected. So Scripture says: “And Moses reared up... and [he] laid... and put in...” (Ex. XL, 18) Moses, but not Bezalel.’

“The letters of the forty-two letter Name are here interpreted as initials of mystical Names of God. This is an ancient approach, which had a considerable influence on the medieval mystics; R. Eleazar of Worms seems to have been one of the important avenues through which this approach made its way into Europe.”[1253]

Text 10-36: Rabbi Eleazar of Worms on the Forty-two Letter Name
אבג יתז — these six letters, each and every letter [standing for] a [Divine] name in its own right:

Bet – Bihariron
Gimmel – Gihariron
Yod – Yagbihayah
Tav – Talmiyah
Zayin – Zatnitayah

By rights one oughtn’t to write everything or to vocalize them, lest those lacking in knowledge and of negligible wisdom use them and be stricken in understanding.

Here is another theory on the origin of the 42 Letter Name of God based on different letter results.[1254] The expanded spelling has divided the last two letters of Havayah to the front and the first two letters to the end of the Great Name.

Text 10-37: Jewish Encyclopedia on the Forty-two-Lettered Name of God

The Forty-two-Lettered Name contains the combined names of (spelled in letters
= 42 letters), which is the name of Atzilut ("Animation").

The Kabbalists added the Forty-five expansion Name as being the equivalent in value of YHVH
( = 45). The name is derived from Prov. xxx. 4—“what is his name?”
The numerical value of the letters ( = "what") equals 45 (Zohar, Yitro, 79a).

Text 10-38: Proverbs Chapter 30
א דִּבְרֵי, אָגוּר בִּן-יָקֶה--הַמַּשָּׂא: נְאֻם הַגֶּבֶר, לְאִיתִיאֵל; לְאִיתִיאֵל וְאֻכָל. 1 The words of Agur the son of Jakeh; the burden. Thus says the man: I am weary, O God, I am weary, O God, and I am consumed.[1255]

ב כִּי בַעַר אָנֹכִי מֵאִישׁ; וְלֹא-בִינַת אָדָם לִי. 2 Surely I am more stupid than anyone, and do not have the understanding of a man.

ג וְלֹא-לָמַדְתִּי חָכְמָה; וְדַעַת קְדֹשִׁים אֵדָע. 3 And I did not learn wisdom, or the knowledge of the Holy One will I have.

ד מִי עָלָה-שָׁמַיִם וַיֵּרַד,
מִי אָסַף-רוּחַ בְּחָפְנָיו מִי צָרַר-מַיִם בַּשִּׂמְלָה--
מִי, הֵקִים כָּל-אַפְסֵי-אָרֶץ:
מַה-שְּׁמוֹ וּמַה-שֶּׁם-בְּנוֹ, כִּי תֵדָע. 4 Who hath ascended up into heaven, and descended? {N}
Who hath gathered the wind in his fists? Who hath bound the waters in his garment? {N}
Who hath established all the ends of the earth? {N}
What is his name, and what is his son's name,[1256] if thou knowest?[1257]

ה כָּל-אִמְרַת אֱלוֹהַּ צְרוּפָה; מָגֵן הוּא, לַחֹסִים בּוֹ. 5 Every word of God is tried; He is a shield unto them that take refuge in Him.
ו אַל-תּוֹסְףְּ עַל-דְּבָרָיו: פֶּן-יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ. 6 Add thou not unto His words, lest He reprove thee, and thou be found a liar. {P}
ז שְׁתַּיִם, שָׁאַלְתִּי מֵאִתָּךְ; אַל-תִּמְנַע מִמֶּנִּי, בְּטֶרֶם אָמוּת. 7 Two things have I asked of Thee; deny me them not before I die:
ח שָׁוְא וּדְבַר-כָּזָב, הַרְחֵק מִמֶּנִּי-- רֵאשׁ וָעֹשֶׁר, אַל-תִּתֶּן-לִי;
הַטְרִיפֵנִי, לֶחֶם חֻקִּי. 8 Remove far from me falsehood and lies; give me neither poverty nor riches; {N}
feed me with mine allotted bread;
ט פֶּן אֶשְׂבַּע, וְכִחַשְׁתִּי-- וְאָמַרְתִּי, מִי יְהוָה:
וּפֶן-אִוָּרֵשׁ וְגָנַבְתִּי; וְתָפַשְׂתִּי, שֵׁם אֱלֹהָי. 9 Lest I be full, and deny, and say: 'Who is the LORD?' {N}
Or lest I be poor, and steal, and profane the name of my God. {P}
י אַל-תַּלְשֵׁן עֶבֶד, אֶל-אֲדֹנָו: פֶּן-יְקַלֶּלְךָ וְאָשָׁמְתָּ. 10 Slander not a servant unto his master, lest he curse thee, and thou be found guilty.
יא דּוֹר, אָבִיו יְקַלֵּל; וְאֶת-אִמּוֹ, לֹא יְבָרֵךְ. 11 There is a generation that curse their father, and do not bless their mother.
יב דּוֹר, טָהוֹר בְּעֵינָיו; וּמִצֹּאָתוֹ, לֹא רֻחָץ. 12 There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.
יג דּוֹר, מָה-רָמוּ עֵינָיו; וְעַפְעַפָּיו, יִנָּשֵׂאוּ. 13 There is a generation, Oh how lofty are their eyes! and their eyelids are lifted up.
יד דּוֹר, חֲרָבוֹת שִׁנָּיו-- וּמַאֲכָלוֹת מְתַלְּעֹתָיו:
לֶאֱכֹל עֲנִיִּים מֵאֶרֶץ; וְאֶבְיוֹנִים, מֵאָדָם. 14 There is a generation whose teeth are as swords, and their great teeth as knives, {N}
to devour the poor from off the earth, and the needy from among men.
טו לַעֲלוּקָה, שְׁתֵּי בָנוֹת-- הַב הַב:
שָׁלוֹשׁ הֵנָּה, לֹא תִשְׂבַּעְנָה; אַרְבַּע, לֹא-אָמְרוּ הוֹן. 15 The horseleech hath two daughters: 'Give, give.' {N}
There are three things that are never satisfied, yea, four that say not: 'Enough':
טז שְׁאוֹל, וְעֹצֶר-רָחַם: אֶרֶץ, לֹא-שָׂבְעָה מַּיִם; וְאֵשׁ, לֹא-אָמְרָה הוֹן. 16 The grave; and the barren womb; the earth that is not satisfied with water; and the fire that saith not: 'Enough.'
יז עַיִן, תִּלְעַג לְאָב-- וְתָבֻז לִיקְּהַת-אֵם:
יִקְּרוּהָ, עֹרְבֵי-נַחַל; וְיֹאכְלוּהָ בְנֵי-נָשֶׁר. 17 The eye that mocketh at his father, and despiseth to obey his mother, {N}
the ravens of the valley shall pick it out, and the young vultures shall eat it. {P}
יח שְׁלֹשָׁה הֵמָּה, נִפְלְאוּ מִמֶּנִּי; וארבע (וְאַרְבָּעָה), לֹא יְדַעְתִּים. 18 There are three things which are too wonderful for me, yea, four which I know not:
יט דֶּרֶךְ הַנֶּשֶׁר, בַּשָּׁמַיִם-- דֶּרֶךְ נָחָשׁ, עֲלֵי-צוּר;
דֶּרֶךְ-אֳנִיָּה בְלֶב-יָם-- וְדֶרֶךְ גֶּבֶר בְּעַלְמָה. 19 The way of an eagle in the air; the way of a serpent upon a rock; {N}
the way of a ship in the midst of the sea; and the way of a man with a young woman.
כ כֵּן, דֶּרֶךְ אִשָּׁה-- מְנָאָפֶת:
אָכְלָה, וּמָחֲתָה פִיהָ; וְאָמְרָה, לֹא-פָעַלְתִּי אָוֶן. 20 So is the way of an adulterous woman; {N}
she eateth, and wipeth her mouth, and saith: 'I have done no wickedness.' {P}
כא תַּחַת שָׁלוֹשׁ, רָגְזָה אֶרֶץ; וְתַחַת אַרְבַּע, לֹא-תוּכַל שְׂאֵת. 21 For three things the earth doth quake, and for four it cannot endure:
כב תַּחַת-עֶבֶד, כִּי יִמְלוֹךְ; וְנָבָל, כִּי יִשְׂבַּע-לָחֶם. 22 For a servant when he reigneth; and a churl when he is filled with food;
כג תַּחַת שְׂנוּאָה, כִּי תִבָּעֵל; וְשִׁפְחָה, כִּי תִירַשׁ גְּבִרְתָּהּ. 23 For an odious woman when she is married; and a handmaid that is heir to her mistress. {P}
כד אַרְבָּעָה הֵם, קְטַנֵּי-אָרֶץ; וְהֵמָּה, חֲכָמִים מְחֻכָּמִים. 24 There are four things which are little upon the earth, but they are exceeding wise:
כה הַנְּמָלִים, עַם לֹא-עָז; וַיָּכִינוּ בַקַּיִץ לַחְמָם. 25 The ants are a people not strong, yet they provide their food in the summer;
כו שְׁפַנִּים, עַם לֹא-עָצוּם; וַיָּשִׂימוּ בַסֶּלַע בֵּיתָם. 26 The rock-badgers are but a feeble folk, yet make they their houses in the crags;
כז מֶלֶךְ, אֵין לָאַרְבֶּה; וַיֵּצֵא חֹצֵץ כֻּלּוֹ. 27 The locusts have no king, yet go they forth all of them by bands;
כח שְׂמָמִית, בְּיָדַיִם תְּתַפֵּשׂ; וְהִיא, בְּהֵיכְלֵי מֶלֶךְ. 28 The spider thou canst take with the hands, yet is she in kings' palaces. {P}
כט שְׁלֹשָׁה הֵמָּה, מֵיטִיבֵי צָעַד; וְאַרְבָּעָה, מֵיטִבֵי לָכֶת. 29 There are three things which are stately in their march, yea, four which are stately in going:
ל לַיִשׁ, גִּבּוֹר בַּבְּהֵמָה; וְלֹא-יָשׁוּב, מִפְּנֵי-כֹל. 30 The lion, which is mightiest among beasts, and turneth not away for any;
לא זַרְזִיר מָתְנַיִם אוֹ-תָיִשׁ; וּמֶלֶךְ, אַלְקוּם עִמּוֹ. 31 The greyhound; the he-goat also; and the king, against whom there is no rising up.
לב אִם-נָבַלְתָּ בְהִתְנַשֵּׂא; וְאִם-זַמּוֹתָ, יָד לְפֶה. 32 If thou hast done foolishly in lifting up thyself, or if thou hast planned devices, lay thy hand upon thy mouth.
לג כִּי מִיץ חָלָב, יוֹצִיא חֶמְאָה-- וּמִיץ-אַף, יוֹצִיא דָם;
וּמִיץ אַפַּיִם, יוֹצִיא רִיב. 33 For the churning of milk bringeth forth curd, and the wringing of the nose bringeth forth blood; {N}
so the forcing of wrath bringeth forth strife. {P}

Text 10-39: Zohar 1:9a
In the Egyptian’s hand was a spear—as he said. Like a weaver’s beam (Chronicles 1:11:23)—the staff of God in his hand, engraved with the graven, explicit name, with the radiance of permutations of letters engraved by Bezalel, called weaver, together with his academy, as is written: the engraver, the designer, the embroiderer...(Exodus 35:35). That staff was radiating the engraved name in every direction with radiance of the wise who engraved the explicit name in forty-two colors. From here on, the verse accords with what he said. Happy is his share!

An interesting commentary on this verse by Daniel Matt follows[1258]

Text 10-40: Radiance of the Wise
The name YHVH was permuted on the staff in forty-two ways. See Zohar 2:260a. On the forty-two-letter name of God, see above, page 2: “the engraved, explicit name is sown in forty-two letters of the act of creation.” Cf. Zohar 2:175b: “the forty-two holy letters of the holy name, by which heaven and earth were created.”

Finally, Zohar 3:11a states the 42 letter name is from the ten names associated with the sefirot:[1259]

Table 10-9: Zohar 3:11a 42 Letter Name of God
 Sefirot Malchut Yesod Netzah(Hod) (Tiferet) Gevurah Hesed Binah Hochmah Keter Names אדני אל חי יהוה צבאות אלהים אל יהויה יה אהיה אשר אהיה Gematria 65 18+31 499+26 86 31 36 15 21+501+21 42 letters 4 4 9 5 2 5 2 11

Duplication in the sefirot Tiferet, Gevurah, Netzah, Hod is reduced to obtain the 42 letters. The name of G-d associated with Binah is the secret as traditionally it is the tetragrammaton pronounced as Elohim, but here it is Yavayah. It appears Yavayah – יהויה connects to the Lamed Vavniks or 36 righteous for whom the world is preserved. Removing the first Yod, we are left with Havayah – הויה – 26 that is the cloak of Hashem. Hence, Yavayah – יהויה is the cloak of Hashem pronounced as Elohim.

The tzaddikim attach themselves to Yavayah by their relationship with their wives. When they have perfected True Love for their wives they receive the bounty stored in Binah.[1260] This is the spiritual wealth of marriage. Since Binah associates with the future, fulfilling timely requests will preserve ones state at this level.
יה ויה = 21 + 15 = יה אהיה

Equivalently, “I will be” – אהיה is wrapped in the name Yavayah with the numerical value of 21 – ויה reducing to 3 that is the empress of fertility alluding to her child depicting the future.[1261]

Another Zohar alludes to the Seed inside the Rose of Sharon as the 42 Letter Name of G-d that is formed from 42 intercourses of light.[1262] Each ray of light is thus a letter composing the seed of creation.

## 10.11 The 50 Letter Name of God

These are the 50 Gates of Understanding. They are the 50 letters in the spelling of the names of the twelve tribes of Israel. The names of the Twelve Tribes are in fact a complete guide on proper living. They form the “complete sentence.” This is why the high priest’s breastplate was called the Hoshen Mishpat – the plate of families or the breastplate of judgment.[1263] Mishpat means family and also sentence.

Text 10-41: Genesis 29-30 – The Twelve Tribes of Yeshurun – The Complete Sentence
ראובן שמעון לוי יהודה: יששכר זבלון דן נפתלי: גד אשר יוסף בנימין:

Look to Hashem who hears a heart of praise;
Receive a salary in order to afford a dwelling place and wrestle for justice;
Which brings fortune, fertility, and additional righteous children.

These are the Fifty Gates of Understanding—all you need to know to live a complete life.[1264] This is the Hoshen Mishpat, the Name of the Twelve Tribes, The Complete Sentence.

## 10.12 The 72 Letter Name of God

As the 42 Letter Name associates with creation, the 72 Letter Name associates with redemption. Urbach in The Sages describes a papyrus, which portrayed the Divine name in a triangular structure.[1265] At the base were 12 positions for the 12 Letter Name, and then 42 positions for the 42 Letter Name and then the full 72 positions ending at top. Adjusting the rows one can see the pyramid structure.

Text 10-42: Urbach on the Names of God According to the Magical Papyri
The writing of the Names in amulets and for magical purposes was performed according to the usual practice in this art. The Name of twelve letters, mentioned in a Babylonian Baraita, and the Name of forty-two letters, of which Rav speaks in Kiddushin 71a, and the Name of seventy-two letters, with which, R. Avin tells us, the Holy One, blessed be He, redeemed the children of Israel from Egypt—none of these is explained either in the Talmud or in the Amoraic Midrashim. On the other hand, there are numerous philosophical and mystical explanations. But undoubtedly the discovery of the magical papyri has served to clarify the subject of these Names, as M. Gaster and L. Blau have shown. In these papyri the sounds of the Greek alphabet are used for combinations of names in various patterns. This combination of letters, which is called (Greek omitted), was achieved by Jews by means of the Tetragrammaton. Writing it three times produced the Name of twelve letters. A triangular structure, whose base consists of twelve letters – that is, three times the Tetragrammaton – and the succeeding lines contain progressively one letter less, until at the apex the Tetragrammaton is attained, comprises a total of seventy-two letters. The first four rows form the Name of forty-two letters. Since these Names, which were called the ‘Great Name’, were based upon the Tetragrammaton, it is not surprising that the same rules of caution were applied to their transmission.[1266]

We are forbidden to take the name of G-d in vain. One is punishable if, G-d forbid, he curses someone with this name of G-d.[1267] That the gematria of Hesed – חסד is 72 teaches that the 72-letter name is an overflowing of kindness beyond consideration of merit that brings our redemption.

Figure 10-2: The Papyrus with the Seventy-Two Letter Divine Name Structure

Three transcriptions of the Tetragrammaton make up the bottom row, while the Forty Two Letter Name makes up the bottom four rows and the whole structure, the Seventy Two Letter Name. The top row is the Tetragrammaton. Because the 12 Letter Name is not a subset of the Forty Two Letter Name by the actual letters, the papyrus does not explain the origin of the specific letters of these names. Being a Greek papyrus, the structure represents the influence of Greek thought on Jewish mysticism.[1268]

Text 10-43: Midrash Rabbah Genesis on the Seventy-two Letter Name of God
R. Eleazar said in R. Jose's name: The Holy One, blessed be He, promised our forefather that He would redeem his children with these two letters;[1269] but if they repented, He would redeem them with seventy-two letters. R. Judan said: In the passage, [Or hath God assayed] to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders, and by roar, and by a mighty hand, and by an outstretched arm, and by great terrors (Deut. IV, 34), You will find seventy-two letters; and should you object, that there are seventy-five, deduct the second ’nation,’ which is not to be counted. R. Abin said: He redeemed them by His name, the Name of the Holy One, blessed be He, consisting of seventy-two letters. [1270]

Rabbi Judan is referring to the following verse of 72 letters. If we are worthy, our Master will redeem us by justice, and if not, He will redeem us with mercy.

Text 10-44: Seventy-two Letter Redemption Name of God
הנסה אלהים לבוא לקחת לו גוי במסת באתת ובמופתים ובמלחמה וביד חזקה ובזרוע נטויה ובמוראים
G-d desired to go and take Him a nation from the midst of another nation,
by trials, by signs, and by wonders, and by war, and by a mighty hand,
and by an outstretched arm, and by great terrors [1271]

Here the 72 Letter Name of G-d is the story of redemption, the Exodus from Egypt. The writers of the Passover Haggadah included the 72 Letter Name so that we could personally experience G-d redeeming us from Egypt.

Allusions to the 72 Letter Name occur throughout the Siddur, the Jewish prayer book. In the daily service at the end of the morning psalms – Pseukei D’zimra, there is the Song of Moses, Az Yshir Moshe, which consists of eighteen repetitions of YHVH – יהוה,[1272] the Name of G-d, alluding to the 72 Letter Name.[1274] The Midrash Rabbah Exodus, commenting on the Song of Moses, states that this section of Exodus deals with G-d’s promise to redeem Israel from Egypt:[1275]

Text 10-45: Midrash Rabah Exodus on the 72 Letter Name
Moses said, ‘And now Thou dost tell me to do so? Who am I?’ G-d replied, ‘By thy life, I will go down and save them. One woman came into Egypt and on her account did I go down, and I saved her.’ When was this? When Pharaoh took Sarah, as it says: And the Lord plagued Pharaoh. (Gen 12:17). ‘Well, if on account of one woman I came down, shall I not come down for the sake of six hundred thousand men, six hundred thousand women, and six hundred thousand children? But you go first and inform My children that I am about to redeem them, and then I will Myself redeem them.’ Hence does it say, O send out Thy light and Thy truth, let them lead me, and also And I sent before thee Moses, Aaron and Miriam.

Similarly in the Song of Moses at the Reed Sea – ים סוף, G-d by the Name Shäm Havayah – יהוה saves the Israelites:[1276]

Your right hand Lord – יהוה is adorned with power, your right hand Lord – יהוה, crushes the enemy.

As with the Twelve Letter Name of G-d, there are several forms here. The first is the explicit 72-letter name above. The second consists of eighteen instances of G-d’s Name YHVH – יהוה. The third consists of the 72 letters of the names of the tribes of Israel and their forefathers on the breast plate of the high priest, manifesting the Urim and Thumim.[1277],[1278] The fourth consists of 72 letters in the names of angels for the tribes of Israel.

The names of the twelve tribes of Israel constitute 50 letters. The phrase, Abraham, Isaac, and Jacob, the tribes of Y’shooroon constitute 22 letters.[1279] Below the 22 letters are distributed amongst the twelve tribes so that each consists of six letters inscribed on the corresponding stone on the breast plate.[1280]

Text 10-46: Seventy-two Letter Name, Twelve Tribes and Yeshurun
ראובן שמעון לוי יהודה יששכר זבלון דן נפתלי גד אשר יוסף בנימין
àáøäí éöç÷ éò÷á ùáèé éùøåï

Reuven, Shimeon, Levi, Yehudah, Issachar, Zevulun, Dan, Naftali, Gad, Asher, Yosef, Benyamin
Avraham, Yitzhak, Yaakov, the righteous tribes of Israel

The endearing phrase “the tribes of Y’shooroon” means “the righteous tribes of Israel”.

יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה יהוה
|
ראובן א שמעון ב לוי רהם יהודה י יששכר צ זבלון ח דן ק יעק נפתלי ב גד שבטי אשר ישר יוסף ון בנימין

The letters are intermixed producing 6 letters per stone. From here we learn that the house of Israel is of the mixed races of all peoples bringing a blessing for all humanity.[1281]

Table 10-10: The Seventy-Two Letters on the Breast Plate
 ìåé øäí emerald – ברקת ùîòåï átopaz – ôèãä øàåáï àruby – àãí æáìåï çdiamond – יהלם éùùëø ösapphire – ספיר éäåãä écarbuncle – נפך âã ùáèéamethyst – אחלמה ðôúìé áagate – שבז ãï ÷ éò÷opal – לשם áðéîéïjasper – ישפה éåñó åïonyx – שהם àùø éùøchrysolite – תרשיש

These names are engraved[1282] on the particular stones listed above in groups of six letters per stone.[1283] Four of the twenty-two letters of the Y’shooroon – éùøåï verse fill in the missing letters from the names of the tribes to include every letter of the Hebrew alphabet.

Text 10-47: Four Supplemented Letters from the Endearing Phrase
àáøäí éöç÷ éò÷á ùáèé éùøåï

Also, the artisan of the high priest’s clothing placed two onyx stones in gold mounts upon the shoulder straps of the Ephod. He inscribed the fifty letters of the Twelve Tribes of Israel upon these onyx stones – àáðé-ùäí.[1284] He inscribed six names on each stone, each group consisting of twenty five letters.

Text 10-48: The Six and Six Names on the Ephod Shoulder Onyx Stones
øàåáï ùîòåï ìåé éäåãä ãï ðôúìé
éùùëø æáìåï âã àùø éåñó áðéîéï

In this manner, the high priest carried the mishpat family or sentence of Israel before G-d. On his head, he wore the letters, Holy unto to G-d – Kadosh l’Adonai, on his shoulders he carried the names of the Twelve Tribes, and in his ‘midst’ upon his ‘heart’ he wore together the names of the Twelve Tribes intermixed with the Patriarchs constituting the Seventy-two letter Name of G-d. The high priest was a nexus for the redeeming will of G-d and the people of Israel. Furthermore with the Urim and Thumim he would reveal G-d’s desire to the Nasi (president) of the generation.

The Seventy-two letters on the gems of the breastplate relate to the usage of the Urim and Thumim. The Urim refers to a light source from within the breastplate that would light up various gems. The Thumim in this case is the process of the high priest selecting letters from the lighted gems to form the answer to the beseecher’s first asked question.[1285]

There are also twelve holy exalted names between the twelve tribes of Israel and G-d. This is the 72 Letter Name at the level of the angels. The roots add to 72 letters.[1286] The recitation of these names has a deep meditative benefit. There is purity and sanctity here.

Text 10-49: Seventy-two Letters of the Twelve Holy Exalted Names

אהציצ"הרון אכלית"הרון שמקת"ון דמוש"רון וצפצפסית"רון הורמי"רון
ברחיהג"און ערש גדר"און בסאוה מנא"הון חזהו"יה הוהיוי האה אה"יה והראתי"הון

The origin of these names is not clear, but they are of the same genre as the angel Metatron – your rain and Sandalfon. The suffix ‘ron’ may mean ‘your’ from the Aramaic or throne from Greek. These twelve names correspond to the twelve diagonal paths in the Tree of Life, which regulate the descent of G-d’s shefa or flow of energy to this world.[1287] “They are the arms of the world.”[1288] This is the Axis of space, the 12 directions and the 12 tribes of Israel.[1289]

Text 10-50: Deuteronomy 33:24-29
And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brothers, and let him dip his foot in oil Your shoes shall be iron and bronze; and as your days, so shall your strength be.

26. There is none like the God of Jeshurun (12 Tribes), who rides upon the heaven in your help, and in His heights of the sky – אין כאל ישרון רכב שמים בעזרך ובגאותו שחקים
27. From the dwelling of G-d precedes – מענה אלהי קדם and underneath the arms of the world –
ומתחת זרעת עולם; and he shall thrust out the enemy from before you; and shall say, Destroy them.
Israel then shall live in safety alone; the fountain of Jacob shall be upon a land of grain and wine; also his heavens shall drop down dew.

Happy are you, O Israel; who is like you, O people saved by the Lord, the shield of your help, and who is the sword of your excellency! and your enemies shall submit themselves to you; and you shall tread upon their high places.

Text 10-51: Bahir 112 on the Explicit Holy Exalted Names
These are the Explicit Holy Exalted Names. There are twelve Names, one for each of the twelve tribes of Israel: Ah-Tzitzah-ron Aklithah-ron Shemaqtharon Demushah-ron Ve-Tzaphtzaphithron Hurmyron Brach Yah-ron Eresh Gadra-aon Basavah Monahon Chazhavayah Havahayryhah Ve-Harayth-hon All of them are included in the Heart of heaven. They include male and female. They are given over to the Axis (Teli – space), the Sphere (Galgal – cycle of time) and the Heart (Lev), and they are the wellsprings of Wisdom.

The Bahir asks, “What is the Heart? It is that regarding which it is written (Deuteronomy 4:11), ‘unto the heart of heaven.’ In it are included the 32 mystical paths of Wisdom.”

Text 10-52: Deuteronomy 4:11-13
And you came near and stood under the mountain; and the mountain burned with fire until the heart of heaven – עד-לב השמים, with darkness, clouds, and fog. And the Lord spoke to you out of the midst of the fire; you heard the sound of the words, but saw no form; you only heard a voice. And he declared to you his covenant, which he commanded you to perform, ten commandments; and he wrote them upon two tablets of stone.

The Hebrew is Ad Lev Shemayim - until the Heart of Heaven. The mountain burns with fire until we find the Heart of Heaven. The heart is Lev and has 32 paths of wisdom.[1290] The fire divides thought, which burns until we find our singular heart.[1291] From there, we gather wisdom. The fire also consumes the klippot around us purifying us so that we may find our heart.

The Sphere is the rolling of time in its yearly cycle. A Galgal is a wheel. We know that matter defines space and time and that looking into the heavens is to look at the course of time.

The Zohar struggles with the missing letters from the names of the tribes of Israel.[1292] The explanation above is from a later mystic who resolves the problem fully. This is the way of mysticism from one generation to the next search for the answers to questions of the previous generation.[1293]

Text 10-53: Zohar on Missing Letters from the Tribes of Israel

Observe that when the High Priest was wearing the twelve stones fixed on the breastplate and the ephod, the Shekinah hovered over him. These twelve stones had engraved on them the names of the twelve tribes, each stone bearing the name of one of them. The letters were sunk, but when the stones shone they stood out and became luminous, spelling out what was required. Now, in all the names of the tribes the letters heth and teth were not to be found, for the reason that the tribes were without sin (H e T).’ Said R. Hezekiah: ‘This is reasonable as regards the heth, but not so in regard to the teth, since it is the initial of tob (good); and, further, we have learned that the letter teth seen in a dream is a good omen, since at the beginning of the Torah it is written, “And the Lord saw the light that it was good” (Gen. I, 4). Why, then, is that letter absent from the names of the tribes?’ R. Hiya said in reply: ‘It is because these two letters adjoin each other (in the alphabet), and, further, the teth is a letter hidden and withdrawn, as it is symbolic of the light that is above other lights, of the light of which it is written, “And the Lord saw the light that it was good”. Hence it is the light of all the tribes together, and it could not be engraven on any of them. And, in addition, all the twelve tribes sprang from a certain undisclosed Apartment, which is symbolized by the letter teth, and so, symbolizing as it does the undisclosed, this letter could not be made to be seen among them. Observe that all those stones possessed miraculous powers. Thus, when they became luminous, the face of the High Priest was likewise illumined, and at the same time the luminous letters stood out. The shining of the High Priest's face was a sign for all that the luminous letters were of a favorable significance; thereby it was known whether the High Priest was righteous or not.’

The 72 Letter Name of God is the power of redemption. Psalm 72—David’s final psalm teaches the totality of the power of redemption.

Text 10-54: Psalm 72
1. A Psalm for Solomon. Give the king your judgments, O God, and your righteousness to the king’s son.
2. That he may judge your people with righteousness, and your poor with judgment.
3. Let the mountains bring peace to the people, and the hills, by righteousness.
4. May he judge the poor of the people, may he save the children of the needy, and may he break in pieces the oppressor.
5. May they fear you as long as the sun and moon endure, throughout all generations.
6. May he come down like rain that falls on the mown grass; like showers that water the earth.
7. Let the righteous flourish in his days; and let there be abundance of peace till the moon is no more.
8. May he have dominion also from sea to sea, and from the river to the ends of the earth.
9. Let those who dwell in the wilderness bow down before him; and let his enemies lick the dust.
10. May the kings of Tarshish and of the islands bring presents; may the kings of Sheba and Seba offer gifts.
11. And may all kings fall down before him; may all nations serve him.
12. For he shall save the needy when he calls; the poor also, and him who has no helper.
13. He will spare the poor and needy, and will save the souls of the needy.
14. He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight.
15. Long may he live, and may the gold of Sheba be given to him; may prayer be made for him continually; and may he daily be blessed.
16. May there be abundance of grain in the land, may it wave on the tops of the mountains; may its fruit be like Lebanon; and may the men of the city flourish like grass of the earth.
17. May his name endure for ever; may his name be continued as long as the sun; may men be blessed in him; may all nations call him happy.
18. Blessed be the Lord God, the God of Israel, who alone does wondrous things.
19. And blessed be his glorious name forever; and let the whole earth be filled with his glory; Amen, and Amen.
20. The prayers of David the son of Jesse are ended.

Hanukah commemorates the rededication of the Temple in Jerusalem whereupon the last remaining cruse of priestly oil burned for eight days. During the darkest days of the year, during Hanukah, Hashem brings forth a redeeming light. Each day of Hanukah brings with it nine battle powers of redemption who are under the influence of Mars that is exalted in Aries. The sign of Aries watches over the holiday of Passover, whose Exodus marks the dawn of our redemption. The eight days of Hanukah are the octave above the Exodus; they are 9 times 8 or 72 forces of redemption.

## 10.13 The 216 Letter Name of God

The 216 Letter Name of God is the composition of three verses of 72 letters each in Exodus. The Name composes into 72 triplets by taking the first letter of the first verse, the last letter of the second verse, and the first letter of third verse. The next triplet consists of the second letter of the first verse, the second to last letter of the second verse and the second letter of the third verse. We proceed this way until we form all 72 triplets.

The three verses are in Exodus, Torah portion Beshalach. The following Torah portion, Yitro, alludes back to these verses as Jethro contains 72 stanzas:[1294]

Text 10-55: The Three Consecutive Seventy-two Letter Verses of Redemption
Exodus 19: The angel of Elohim moved when it traveled in front of the camp of Israel, and went behind them.

Exodus 20: It came between the Egyptian camp and the camp of Yisrael. There was the cloud and darkness [for the Egyptians] and it [the pillar of fire] lit the night.

Exodus 21: Moshe extended his hand over the sea and Adonai turned back the sea with a strong east wind [blowing] all through the night. He made the sea into dry land, and the waters were divided.

These verses each show divisions.[1295] In the first verse, there is the front and rear of the camp where the angel moved. In the second verse, there is the Egyptian and Israel camp. There is cloud of darkness and the pillar of fire. In the third verse, there is the sea and dry land. There are the divided waters.

The secret of the Name and its power is that ‘separation’ and ‘two groups or forces’ are agents to knowledge and power respectively.

This is the Shem Vayissa Vayet.[1296],[1297] The following commentary is based on Mishnah Sukkah 4:5 that alludes to the Divine Name as magnified salvation that is redemption.

Text 10-56: Mishnah Sukkah 4:5
How was the mitzvah of the Aravah? There was a location below Jerusalem called Motza. They would descend to it and gather from there large young willow branches and set them up at the sides of the altar, with their tops bending over the top of the altar. They would sound a Teki'ah Teru'ah and Teki'ah. Each day they made one circuit around the altar. And they would say: "Please O Lord, save us now; Please O Lord, make us prosper now!" R. Yehudah states: "Ani Vaho, save now" And on that day they would circle the altar seven times. When they would depart what would they say? "This beauty is yours, O altar! This beauty is yours, O altar!" R. Eliezer says: "To God and to you O altar! To God and to you, O altar!

Text 10-57: Commentary on Sukkah 4:5 with Two of the Names of the Seventy-Two Triplets
"Please O Lord, save us now;" – אנא יהוה הושיעה נא
"Please O Lord, make us prosper now!" – אנא יהוה הצליחה נא (Ps. 118:25)
The Gemara notes that only Kohanim would participate in the procession. Although Israelites were permitted to enter the Court of the Priests for the performance of a mitzvah, they were forbidden to pass between the altar and the Entrance Hall (Ulam) of the Temple (cf. Kelim 1:9).

R. Yehudah states: "Ani Vaho, save now" – אני והו הושיעה נא
In his view the participants in the procession did not say Ana ha-Shem "Please O Lord..." pronouncing the Divine Name, but Ani Vaho – אני והו, the numerical values of the letters, 78, of which adds up to Ana ha-Shem – אנא יהוה. Furthermore, these two words also constitute two of the seventy-two Divine Names found in the three consecutive verses of the Sidrah Beshalach (Exod. 14:19-21): "And the angel of God, who went before the camp of Israel, removed... And it (i.e., pillar of cloud) came between the camp of Egypt and the camp of Israel... and Moses stretched out his hand over the sea..." Each of the three verses consists of seventy-two letters, with three letter Names being formed by combining each consecutive letter of the first verse read forward, with each consecutive letter of the second verse read backward, and each consecutive letter of the last verse read forward. The first name, accordingly, consists of the Vav of Vayissa, the Heh of Halailah and the Vav of Vayet, forming Vaho. Using the same system we find that the thirty-seventh Name would be formed by the Alef in Me'aharehem, the first Nun of He'anan and the Yod of Kadim, thus forming Ani (Rashi). Dividing the seventy-two names into two sets of 36 each, we find Vaho and Ani heading each set.[1298] Yet, to suit the verse: "I (Ani) am the first and I am last" Ani of the second set precedes Vaho of the first (Tosefot Yom Tov).

Others associate R. Yehudah's formula with "See now that I (Ani), even I am He (Hu)" – ראו | עתה כי אני הוא (Deut. 32:39), being a plea to God to watch over Israel and deliver them as if to say: "You Who have declared: 'See now that I, even I am He', deliver us as you have promised us" (Rambam, Mishnah Commentary, ad loc.). According to the Yerushalmi the formula reads: Ani Vahu... "I and He" – אני והו [1299] both being in distress "save now", since even God, as it were, participates in the sorrow and deliverance of Israel, as in the verse (Ps. 91:15): "I will be with him in trouble" (Rav. Hai Gaon).[1300] Commenting on Rashi's interpretation of Ani Vahu as Divine Names, Tosafot explain the choice of these two Names out of seventy-two, by associating them with the verses (Ezek. 1.1), "And I (Ani) was among the exiles", and (Jer. 40.1): "And he (Vehu) was bound in chains". According to the Midrash (Ekha Rabbati) the reference is to God Himself. Hence Hosha'na is a plea that He, as it were, should save Himself (Sukkah 45a).[1301]

And on that day – the seventh day of the festival – they would circle the altar seven times – in
memory of Jericho (Jerusalem Talmud, Sukkah 4:3).

When they would depart – from the altar, after the conclusion of the circuits (hakkafot) –
what would they say? "This beauty is yours, O altar! This beauty is yours, O altar!" we accord this glory to you, O altar, since you atone for us (Rashi).

R. Eliezer says: "To God and to you O altar! To God and to you, O altar!" – in the Gemara,
the question is raised: Is it not forbidden to combine the name of Heaven with anything else? The answer is that the worshippers were actually saying: "God, we acknowledge; and you, O altar, we praise (for being so precious to God as to atone for us, Rashi); God, we bless; and you we praise" (Sukkah 45b).

Rabbi Yehudah exclaims, “I and he” are in exile, “Save us now.” This is Judah’s exclamation when he meets Joseph in Egypt. Perhaps Judah saw how Joseph had become an Egyptian; thus, he beseeched G-d to save them both. For the Messiah ben Judah will be able to perceive each person with his sense of smell and the Messiah ben Joseph was perceived by him. Alternatively the exclamation is “I and He” are in exile for G-d is in exile with us. This alludes to the Divine Presence, the Shechinah who goes into exile. By saving Her, G-d restores Israel as well. When we pray, we pray for the restoration of the Divine Presence.[1302] The Shechinah is “Rachel crying for her children” and she is buried along the path we took into exile. Sometimes She is lost and wandering alone from us and away from the Divine Source.[1303] Sometimes She is with us in exile. Sometimes She is restored to Her source, while we are still in exile. At the end of times, She stands at the Western Wall with the restored Temple, and also in heaven, creating a nexus for us forever.[1304] Reverence of G-d and the good deeds of the Jewish nation will lead the Divine Presence to dwell among us. Today we pray, “Ana Adonay Hoshiah Nah” because we do not stand in the place of Rabbi Yehudah. Nevertheless, the 72 Triplet Name is in this place and redeems us from exile.

In the area of amulets, the name is divided into two groups of thirty-six which the scribe writes on two amulets. One amulet is worn on one arm and the other on the other arm.[1305] I recommend the amulets for lovers where a man wears one half and his wife the other. Together they are the image of G-d and G-d unites them.

The 72 Triplet name of G-d also has two forms. The first consists of the 54 YHVH Name of G-d. The second is the three verses from Exodus describing the camp of Israel.[1306],[1307] The second form describes Israel within the forces of nature manifested by the hand of G-d. The miracle of G-d protecting Israel is the essence of the Name Seventy Two. The Shaarey Orah brings down fifty-four permutations of the Tetragrammaton. This would correspond to the gematria of Dalet Nun – דנ, the center two letters in the name Adonai – אדני, which allude to the natural forces that sustain the world through justice. The first letter of this name is Aleph corresponding to the name Ehyeh that begins with an Aleph as well. The last letter is a Yod, which begins the Name Havayah or the Tetragrammaton. Adonai is associated with the sefira Malchuts. Malchuts is an entry point for prayer to the heavens.

Text 10-58: The Fifty Four Names of God
These 54 names are the mystery of the transmission of power to all that exists, in all creation. They are like a soul to the 216 letters of the Name of Seventy-Two Triplets.[1308]

These fifty-four Names contain the secret for drawing from the power of all that exists in the world; they are like the soul of the two hundred and sixteen letters, which are contained in the verses [of Exodus 14:19-21]. Everything created is included in these fifty-four Names, and these Names are the means for fulfilling the needs of every creature through the intercession of Adonai – אדני. So, you see that the letters that comprise Adonai teach us about His essence and His dominion. For instance, the first letter of the Name Adonai, the aleph – א, is also the first letter of the Name Eheyeh – אהיה which resides above. The last letter of the Name Adonai, the yud – י, is the essence of יהוה. The dalet – ד and the nun – נ [the middle letters of Adonai] add up to fifty-four. These are the fifty-four Names of being which are the essence of energy, emanation and all that sustains the world’s creatures.[1309]

The Shaarey Orah teaches that there are 54 permutations of the name YHVH.[1310] This is based on the assumption that each of the three letters may repeat up to twice, so that we are interested in the permutations of hwhy, hwyy, hwwy, wwyy, hhyy, hhww. There are twelve arrangements of each of the first three Names and six of each of the last three Names providing 54 total permutations.[1311]

Those that guard the east are in the colors of yellow and violet for Tiferet, the west in the color of orange for Yesod, the north with the colors of red and gold for Gevurah, and the south in white and silver for Hesed.[1312]

Text 10-59: The Soul of/and the Seventy Two Triplets

yhwh ywhh yhhw whyh wyhh whhy hyhw hywh hwyh hwhy hhyw hhwy
whyy wyhy wyyh hwyy hywy hyyw ywhy ywyh yhwy yhyw yywh yyhw
yhww ywhw ywwh hyww hwyw hwwy wyhw wywh whyw whwy wwyh wwhy
yyww ywyw ywwy wwyy wywy wyyw
yyhh yhyh yhhy hhyy hyhy hyyh
hhww hwhw hwwh wwhh whwh whhw

hll chm \lu fys yly whw
uhh wal dla yzh thk hka
ylk wal \qh yrh hbm lzy
whh hlm yyy ]ln lhp wwl

\wa yyr hac try aah htn
dnm qwk jhl wjy rcw bkl
kym hhh zyy uhr suh yna
hym lcu yru las hly lww

tyn ann \mu cjh ynd whw
rxm jrh lyy \mn ywp hbm
qnm bmd yjm wnu hhy bmw
\wm yyh \by har wbj uya

These are the 72 names. They emanate and divide themselves into three sections, 24 to each section. Over each of these sections is a higher Officer. Each section has four directions to watch, east, west, north, and south. They are therefore distributed, six to each direction. The four directions then have a total of 24 forms and is such in the second and third sections as well.

All of them are sealed with YHVH, G-d of Israel, the living G-d, Shaddai, high and exalted, who dwells in eternity on high, whose name is holy, YHVH. Blessed be the name of the glory of HIS kingdom forever and ever.[1313]

Above is another form of the 72 triplet Name with three groups of 24 watches. Each group assigns a watcher for a 20 minute segment of every hour each day. The first group representatives watch the first triad of the hours. The second group representatives watch the second triad the hours. The third group representatives watch the third triad of the hours.

Figure 10-3: Torah Script of the Seventy-Two Names

The following Segulahs are found in the Great Holy Name.

Text 10-60: Segulah of Some Triplets
1. Heh Heh Ayin – Unconditional love
2. Sin Aleph Heh – שאה – Soul mate or partner in life from השא – impose marriage
3. Chaf Lamed Yod – Fertility
4. Mem He Shin – Good health
5. Chaf He Taf – Defusing bad energy
6. Vav Heh Vav – Happiness
7. Lamed Alef Vav – Against Ego
8. Samech Alef Lamed – Prosperity
9. Alef Lamed Daled – Against the evil eye

The simplest form of the 216 Letter Name consists of three groups of eighteen Havayah triplets.

Text 10-61: Two-hundred and Sixteen Letter Name in Three Groups of Eighteen Names
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy
hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy hwhy

Abulafia leads us to understand the relationship between the 216 Letter Name of G-d and the Ineffable Name that is the “holy high mountain”.

Text 10-62: Abulafia on the 216 Letter Name of God
And the name of the holy high mountain is the Ineffable Name, and know this, and the 216 – ריו and secret of the mountain is Gevurah (might = 216), and he is the Mighty One, who wages war against the enemies of God who forget His Name. And behold, after this the letters are corporealized in the form of the Ministering Angels who know the labor of singing, and these are the Levites, who are in the form of God, who give birth to a voice of joy and ringing song, and teach with their voice matters of the future and new ways, and renew the knowledge of prophecy.

Gevurah, strength, has the gematria of 216 – גבורה. Abulafia might link Gevurah and ‘mountain’ through the phrase, “and the mountain” – וההר that also has the gematria 216. [1314],[1315] Second, another phrase ties the symbol of the mountain to the Ineffable Name of G-d. “There is a holy high mountain”[1316] – Sham Har Kadosh Gevuah – שם הר קדוש גבוה – 971 – שם המפורש – Shem haMeforas (the Ineffable Name alluding to the 72 triplets).

Text 10-63: Spiritual Ascent of the Mountain of Prophecy
In Shaarey Zedek, Abulafaia’s disciple states, “I set out to take up the Great Name of God, consisting of seventy-two names, permuting and combining it. But when I had done this for a little while, behold, the letters took on in my eyes the shape of great mountains.” Perus haTefillot, written by one close to Abulafia states: “Know that every one of the letters of the alpeh-bet contains a great principle and a hidden reason, and it is a great mountain which we are prevented from climbing.” The ascent of the mountain is a spiritual ascent alluding to prophecy.[1317]

The prophet Habakkuk’s name has gematria 216 – חבקוק. Based on the gematria of Habakkuk and that Habakkuk was the Shunamite’s son revived from the dead, the Zohar 1:7, relates the 216 Letter Name of God to the revival of the dead. By this Name, God will give life again in the world to come. While the 72 Letter Name has the power of redemption, the 216 Letter Name magnifies this power threefold resulting in the power of restoration.[1318] The 216 Letter Ineffable Name has the power to restore life.[1319]

Text 10-64: Zohar 1:7a on Habakkuk
They continued their journey and reached a certain hill at sunset. The branches of the trees on the hill began to shake and rustle and broke forth into hymns. Whilst walking, they heard a resounding voice proclaim: ‘Holy sons of God, who are interspersed among the living of yonder world, ye who are the lamps of the Academy, reassemble into your places to regale yourselves, under the guidance of your Master, in the study of the Torah.’

In fear and trembling they stopped and sat down. Meanwhile, a voice went forth again and proclaimed: ‘O, ye mighty rocks, exalted hammers, behold the Lord, lo, Him whose appearance is as a broidered pattern of many colours, mounted on His throne: enter then into your place of assembly.’ At that moment they heard a loud and mighty sound issuing from between the branches of the trees, and they uttered the verse: ‘The voice of the Lord breaketh the cedars’ (Ps. XXIX, 5). R. Eleazar and R. Abba fell upon their faces and a great fear came over them. They then arose in haste and went on their way, and heard nothing more. They left the hill, and when they reached the house of R. Simeon the son of Lakunya they saw there R. Simeon the son of Yohai, and they rejoiced exceedingly.

R. Simeon said to them, ‘Assuredly ye traversed a path of heavenly miracles and wonders, for as I was sleeping just now I had a vision of you and of Benaiah the son of Jehoiada, who was sending you two crowns by the hand of a certain elder to crown you withal. Assuredly the Holy One, blessed be He, was on that path. Further, I saw your faces as if transfigured.’ R. Yosi remarked: ‘Well have ye said that “the sage is superior to the prophet”.’ R. Eleazar then approached and put his head between the knees of his father and told him all that had happened to them.

R. Simeon trembled and wept. ‘ “O Lord, I have the report of thee, and I am afraid” ‘ (Habak. III, 2), he said. ‘This verse did Habakkuk exclaim at the time when he reflected on his own death and his resurrection through Elisha. Why was he named HaBaKuK? Because it is written, “At this season when the time cometh round, thou shalt be embracing (HoBeKeth) a son” (II Kings IV, 16), and he-Habakkuk-was the son of the Shunamite. He received indeed two embracings, one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34). In the Book of King Solomon I have found the following: He (Elisha) traced on him the mystic appellation, consisting of seventy-two names. For the alphabetical letters that his father had at first engraved on him had flown off when the child died; but when Elisha embraced him he engraved on him anew all those letters of the seventy-two names. Now the number of those letters amounts to two hundred and sixteen, and they were all engraved by the breath of Elisha on the child to put again into him the breath of life through the power of the letters of the seventy-two names. And Elisha named him Habakuk, a name of double significance, alluding in its sound to the twofold embracing, as already explained, and in its numerical value (H. B. K. V. K. =8. 2. 100. 6. 100) to two hundred and sixteen, the number of the letters of the Sacred Name. By the words his spirit was restored to him and by the letters his bodily parts were reconstituted. Therefore the child was named Habakuk, and it was he who said: “O Lord, I have heard the report of thee, and I am afraid” (Habak. III, 2), that is to say, I have heard what happened to me, that I tasted of the other world, and am afraid. He then commenced to supplicate for himself, saying, “O Lord, Thy work” which Thou hast accomplished for me, “in the midst of the years”, I pray, “let its life be”. For he who is bound up with the cycles of past years has life bound up with him. “In the midst of the years make it known”, to wit, that stage in which there is no life.’ R. Simeon then wept and said: ‘I also from what I have heard am seized with fear of the Holy One, blessed be He.’ He then raised his hands above his head and said, ‘What a privilege it was for you to see face to face the venerable Rab Hamnuna, the light of the Torah-a privilege I have not been granted.’ He then fell on his face and saw him uprooting mountains, and kindling the lights in the temple of the Messiah. R. Hamnuna, addressing him, said, ‘Master, in this other world thou wilt be the neighbour of the teachers of the Law in the presence of the Holy One, blessed be He.’ From that time onward R. Simeon named R. Eleazar his son and R. Abba Peniel (face of God), in allusion to the verse, “For I have seen God face to face” (Gen. XXXII, 31)

The Shunamite’s son that Elisha raised was Habakuk. Here again we the elevation of the 72 Letter Name of Redemption to the 216 Letter Name of Restoration.[1320]

Text 10-65: Zohar 1:7b
I have discovered in The Book of King Solomon: He inscribed on him in words the engraved name of seventy-two names. For the letters of the alphabet that his father had originally inscribed on him flew away from him when he died. Now that Elisha embraced him, he inscribed on him all those letters of the seventy-two names. The letters of these seventy-two engraved names are 216 letters, all of which Elisha inscribed with his breath to restore him to life through the letters of the seventy-two names. He called him Habukuk, a name fulfilling all sides: fulfilling embracings, as explained, and fulfilling the mystery of the 216 letters of the holy name. He was revived with words, restoring his spirit, and with letters, reviving his entire body enduringly.

The Hebrew word for Lion – אריה also has the gematria 216.[1321] Amos chapter 3 shows the lion is akin to the attribute of Gevurah. Gevurah alludes to the strength of the lion.

Text 10-66: Amos on the Lion and Gevurah
Hear this word that the Lord has spoken against you, O people of Israel, against the whole family, which I brought up from the land of Egypt, saying, “Only you have I known of all the families of the earth; therefore I will punish you for all your iniquities.”

Can two walk together, unless they are in agreement? Does a lion roar in the forest, when he has no prey? Does a young lion cry out of his den, if he has taken nothing? Can a bird fall in a snare upon the earth, if there is no trap for it? Does a snare spring up from the ground, when it has taken nothing? Shall a shofar be blown in the city, and the people not be afraid? Shall evil befall a city, unless the Lord has done it?

Surely the Lord God will do nothing, without revealing his secrets to his servants the prophets.
The lion has roared, who will not fear? The Lord God has spoken, who can but prophesy?
Proclaim in the palaces at Ashdod, and in the palaces in the land of Egypt, and say: Assemble yourselves upon the mountains of Samaria, and behold the great tumults in its midst, and the oppressed in its midst.

For they do not know how to do right, says the Lord, those who store up violence and robbery in their palaces. Therefore thus says the Lord God; “An adversary there shall be and shall surround the land; and he shall bring down your strength from you, and your palaces shall be plundered.”
Thus says the Lord; “As the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear; so shall the people of Israel who dwell in Samaria be rescued with the corner of a bed, and the corner of a couch.”

Hear, and testify in the house of Jacob, says the Lord God, the God of hosts, “That on the day that I punish Israel for its transgressions, I will also punish the altars of Beth-El; and the horns of the altar shall be cut off, and fall to the ground. And I will strike the winter house with the summerhouse; and the houses of ivory shall perish, and the great houses shall come to an end,” says the Lord.

Hesed of the 72 Letter Name binds Gevurah of the 216 as Abraham bound Isaac and then Hashem redeems him with a ram caught in a thicket.[1322] Synthesized explanation:[1323]

Text 10-67: Love and Awe
The source for the 72 Names is in Exodus, chapter 14, verses 19, 20 and 21, whose first words are “Vayisa, Vayavo, Vayet.” The 72 Names derived from these verses are of 3 letters each. In all, they have 216 letters. 72 is the numerical value of chesed, loving kindness. 216 is the numerical value of gevurah, strength. In the language of Kabbalah, this is the unification of love and awe, the interinclusion of awe in love, left in right. You can find these Names at the end of Part 2 of the Zohar (Exodus), as well as in any prayer book of the Arizal on the meditations of the second and third paragraphs of the Kriyat Shema.[1324]

From the correspondence of each Name to a particular word in the second and third paragraphs of the Kriyat Shema, we learn the meaning of the Name and the Divine service that each Name should elicit in one's soul.

The Arizal has divided the 72 Triplet Name over the second and the first half of the third paragraph of the Shema. The words in the Shema suggest the “Divine service that each Name should elicit in one’s soul”:[1325]

Figure 10-4: 216 Letter Name of G-d in the Shema

In Figure 10-4, notice the triplet Name(s) above the words of the Shema starting in the 2nd paragraph. In the outlined name Havayah there are 24 circles—23 circles have a shin that has 3 lines each, 1 circle has a Chirik vowel point for 1 line, and the Kametz adds two lines giving: (23×3)+1+2 = 72. Tikkun Olam, the reparation of the world relates to 288 fallen sparks of G-d in this world. Perhaps the 72 Letter Name and the 216 Letter Name elevate the fallen sparks of Hesed and Gevurah respectively (see 9.16: [1326]).1326 Together their powers may complete the restoration of the[1327] fallen sparks of Daat.1327

Metar in its first incidence above has the triplet ייי that alludes to Metatron who stands first before the Ayn Sof – the Infinite One. The small letter Yod is the Small Voice that Elijah heard even denoting the Name of the Creator.[1328] Matar in the second incidence has the triplet נמם, Nun Mem for Falling Water from Nofel Mayim and the final Mem is for Malchut a receptacle for the Shefa that is our world. For this reason Metatron is known as both the “Prince of the World”[1329] and “Your Rain”[1330].

## 10.14 Without Name

Ultimately Hashem is beyond all names or without Name. The Or HaMaor in Shoftim recognized:

Text 10-68: God is Above All Names
Everything originates with G-d; therefore, He even gives existence to the four letters...
Even though we make use of the Tetragrammaton (YHVH) and speak of it as G-d’s proper name, it is only meant to be for the world so that people would be able to call Him by some name and thus bring His providence to bear upon them. G-d is actually above all names. I later heard this had been said in the name of the Baal Shem Tov.[1331]
Rabbi Zev Wolf of Zitamer

All names are but part of His creation as well as the attributes that we have ascribed to Him even the Sefirot.[1332]

Meditation 10-1: Beyond Names
One ascends to the realm of angels in the sefira of Yesod to experience the delight of their songs. With the joy of song one will feel the pull to Tiferet, the Upper Eden, where all Torah books are open on tables for anyone to read. Moving higher is the tent of Abraham and Sarah in Hesed, then wisdom and finally the apex of the Yod, the Will of G-d. Everywhere is the black velvet sheen of what is not and yet may be. Above Keter are the chains of letters of the Shem Haphoresh expanded according to Ben Mah Sag and Av.

Above Av is a white light and as one approaches, the angel Metatron appears to stop one from passing. He is the Naar, the Child as the other angels call him and he is also like his Master the Lord on High. Metatron waits and receives a Kol or Voice from his Master that one may pass. As one approaches the light there are wisps of clouds reaching out to envelop one. They part and one enters. In the midst of the cloud is the Countenance of the Child. Above even the Great-Grandfather, Aruch Anpin, Long faced and patient is the Countenance of the Child.

One asks what is your name. The Countenance of the Child responds I have no name for I am beyond names. I am infinitely old and infinitely young. I was here before creation and will be here after. The Countenance of the Child shows a vision of the future. In Israel the technology is in harmony with the land and people. Along the coast are advanced beautiful cities like Haifa, desalination systems in the nearby sea. The desert is scorched and a wasteland. The oceans are teeming with fish and healthy life. Only the stars in the sky are unchanged. There is synergy between the knowledge of the academic world and knowledge of God. There is hope for the future.

One returns the same way, out of the cloud, respectfully passing Metatron, down the chains of Letters, into Keter and through Hochmah, Binah, the effects of Daat, Hesed, Gevurah, Tiferet, Netzah, Hod, Yesod, and Malchut, where one deposits the blessing of all the experience on high.[1333]

Meditation 10-2: Pouring Letters
There is a doorway in the physical world to enter the spiritual worlds. The Master of the universe placed a door here, not unlike Jacob’s ladder. I cannot tell you how to find the door, but I can tell you how to open it. Utter the words El Shaddai – G-d of Sustenance. The Almighty like a high mountain bringing down rain, whose shadow protects plant, moss, and streams will open the door so that you may enter. There you will find a column with a circular stairway to climb until you come out in the beautify grasslands and gardens of Eden. Before you are open Torah scrolls on tables for scholars to study.

If you seek wisdom, follow a path in the garden to the right. Once again, I cannot tell you how to find the right door, but I can tell you how to open it. Recite the Name Yah, that is the wisdom of G-d and the door will open and before you will stand a man the wisest who has ever lived. Solomon will show you the doors of your life. If you behold a room of candlelights, you have illuminated these souls. If you behold a cliff, close the door to the abyss so that it may not be your destiny. A white bedspread and room may indicate true love.

Finally, Solomon will show you the great door that reveals a beam of bright light forever shining down. Only the great ones will be able to will themselves to end of an infinite beam. There one will come out into the chamber of light and letters. There are also the forms of sefirot in tree of life arrangement. Here one will hear the Voice of G-d and G-d will hear ones prayers.

Ones prayers will manifest as chains of letters, forming truth in the physical and spiritual realms. One deep secret lies ahead before which unknown in the entire world. If one proceeds to a recess in the chamber, one will see a waterfall of letters pouring in from an opening in the chamber. With ones will one may climb the falls passing up through the spigot and into the deep wide ocean.

This is the ocean of your physical world, the source of letters for the Will of G-d. For all of G-d’s thought is bent on our world, as are all of our prayers and thoughts directed on high G-d. The deepest oceans pour thoughts on high. This is the secret of “Out of the depths I call You.”

[1130] Exodus Midrash Rabbah 3:6
[1131] This section contains the Hebrew Name(s) of G-d and thus must not be destroyed or desecrated. Any printed form should be buried in a Jewish cemetery. Do not take this text into an unclean place such as a bathroom or a place of idolatry.
[1132] Talmud Kiddushin 71a
[1133] Midrash Rabbah Leviticus 23:2
[1134] The name lengths like gematria were introduced in the Hellenistic period. See Sec. 10.11 and Text 10-42: Urbach on the Names of God According to the Magical Papyri.
[1135] See Text 10-11: Moshe’s knowledge of the Ineffable Name. Application of this Name for destruction risks repercussions unless the situation is similar to that experienced by Moshe Rabbenu.
[1136] Leviticus Rabbah 21:6
[1137] Ibid 21:7
[1138] Shaarey Orah, trans. p. 170
[1139] Torah Portion Ahrey Mos.
[1140] Selected Portions of Nachmanides Commentary on the Torah, Ramban, Bereishis Part 1, trans. Avraham Yaakov Finkel, pp.67-68
[1141] http://www.sacred-texts.com/wmn/wb/wb59.htm The Woman’s Bible, By Elizabeth Cady Stanton and the Revising Committee [1898]
[1142] Sepher Rezial Hemelach – The Book of the Angel Rezial, ed. and trans. Steve Savedow, Weiser, p.viii. Sefer Raziel states the name Elohim with gematria 86, but for some reason Savedow edited the original text.
[1143] Ecclesiastes Rabbah 3:15
[1144] ‘Shem HaMeforesh’ is the ‘name that must be sought’ that is the hidden name. These are the names whose root is the Tetragrammaton, including the 12, 42, and 72 letter names.
[1145] This is the same as the 42 Letter Name of G-d.
[1146] Midrash Rabbah Exodus 1:29
[1147] Soncino Zohar, Shemoth, Section 2, Page 230b is similar. The specific quotes are from Zohar 231a, 231b, 234b. Dan Black of Salt Lake City pointed out these verses commenting on their relationship.
[1148] The lunar energy is at its peak at the full moon, about the 15th day, the gematria of Yah - יה. This is the reason that the great holidays of Succot and Passover occur at the full moon. Yom Kippur occurs just before its peak. L’havdil, Yah was the Egyptian moon god—this idea should be hidden. The moon represents change and fertility like the ocean tides and the monthly cycle and in kind Hashem is a verb. The letter Yod – י is the first letter in the Hebrew word for moon – ירח – yaw-ray-ach.
[1149] Popularized in the Davinci Code, the idea explained by James Ralson Skinner in his “Key to the Hebrew-Egyptian mystery,” p.8. L’havdil to form Jah-Eve a ‘hermaphrodite’. Now we can understand that man was made in the image of G-d as a hermaphrodite based on the Rashi.
[1150] See 10.10 on p.315
[1151] This particular flower has 5 petals denoting the unity between male and female.
[1152] The Stone Age to Christianity, William Foxwell Albright, Second Edition, Doubleday Anchor Books, 1957, pp.259-264
[1153] Understand paragraph following Text 2-230: Jeremiah 31:22
[1154] In prayer and the reading of the Torah, Adonai – Lord is substituted for the ineffable Name.
[1155] Menahem Nahum of Chernobyl, Upright Practices, The Light of the Eyes, p.80, fn.1.
[1156] Menahem Nahum of Chernobyl, Upright Practices, The Light of the Eyes, p.80.
[1157] Hebrew Magical Amulets, T. Schrire, p.96
[1158] See Text 26-42: and Text 26-74: Chagigah 15a
[1159] See Text 26-76: Adonai connected with Metatron
[1160] From the Prayer liturgy.
[1161] Bahir 111
[1162] Mystical Experience in Abraham Abulafia, Idel, pp. 104-105
[1163] See Meditation 20-1: Angels of Time
[1164] Meditation and the Bible, Kaplan, page 143
[1165] Jewish Magic and Superstition, A Study in Folk Religion, Joshua Trachtenberg, Atheneum, 1984, p.92
[1166] Ibid. pp. 92-95
[1167] Ibid. pp. 92-95
[1168] Ibid. pp. 92-95 http://www.sacred-texts.com/jud/jms/index.htm
[1169] See Text 26-82: Encyclopedia Judaica: Sumer Sumerians
[1170] Perhaps the pagan source of the Holy Grail legend of Christianity.
[1171] http://en.wikipedia.org/wiki/God
[1172] See 26.4 Canaanite Religion p.315
[1173] Living Waters, The Mei HaShiloach, R. Mordechai Yosef of Isbitza, Trans. and edited by Betsalel Philip Edwards, p.279.
[1174] Numbers 24:5. The second part of the verse is more literally, “the dwelling place of G-d in Israel.” The word for “dwelling place” is ‘mishcan’ which has the same root as Shechinah that is the dwelling place of G-d.
[1175] Michael Walton, Feb. 3rd, 2002.
[1176] Numbers 24:5, The Pentateuch and Rashi’s Commentary, A Linear Translation into English, Rabbi Abraham Ben Isaiah and Rabbi Benjamin Sharfman, S.S. & R. Publishing Company, Inc. Brooklyn. N.Y., page 257
[1177] Shaarey Orah, Joseph Gikalatia, Introduction, page 1a.
[1178] Meditation and Kabbalah, Kaplan, page 128 quoting the Gates of Light.
[1179] See Burning Bush that does not burn
There are seven groups of six letters. The seven groups are the seven days of the week. The six letters in each group are in the positions of the six sefirot Hesed, Gevurah, Tiferet, Netzah, Hod, and Yesod. The combination of the letter and its position reveal the aspect of the sefira that is emphasized for that day.
[1180] Kiddushin 71b.
[1181] Nachman’s Short Stories, trans. Aryeh Kaplan, see Text 10-19: Nachman's Prince of Gems
[1182] Kabbalah, Charles Ponce, page 183.
[1183] The flower in the center is the beginning of creation. See Meditation 14-5: Eloah God as Creator p. 315.
[1184] The Soul’s Voice of Life is in the prayer book for Shabbat after the morning psalms and the Song of Moses and prior to the Shema. Also see the meditation, Space Travel.
[1185] Sefer Yetzirah, Aryeh Kaplan, Ch. 4. Also Ch. 5 for mix with letters of the name of G-d for 28 paths.
[1186] Nachman’s Short Stories, Aryeh Kaplan, page 126.
[1187] This is the also found in the Greek concept of from Alpha to Omega
[1188] From Exile to Redemption, Lubavitcher Rebbe Shlita, page 20.
[1189] Nachman’s Short Stories, Aryeh Kaplan, page 126.
[1190] Ibid
[1191] Fall of Betar (defeat of the messiah Shimon Bar Kokhba) in the Judean Hills cemented rabbinic Judaism into writing down the Oral Law.
[1192] Ibid
[1193] Ibid
[1194] Ibid
[1195] Counting up to the Festival of Weeks – Shavuot.
[1196] Ibid. Assigning Moses to the letter vav and the Messiah to the tzaddik. The name Nachman has the gematria 149 that is the same as Netzah.
[1197] Sefer Yetzirah, Aryeh Kaplan, 4:13, p. 176. Resh’s hard sound is war and in trill is peace, 4:3.
[1198] Rabbi Aryeh Rosenfield, Rabbi Nachman’s Wisdom, Tape 30: http://www.breslov.com/cgi-bin/redirect.cgi?breslov/media/Rosenfeld/Wisdom_30.ram.
[1199] This is one of the areas, where the prayers of a tzaddik were known to be particular effective.
[1200] This shows that a tzaddik with G-d is greater than any magic.
[1201] Rabbi Aryeh Rosenfeld, Rabbi Nachman’s Wisdom, Tape 30: http://www.breslov.com/cgi-bin/redirect.cgi?breslov/media/Rosenfeld/Wisdom_30.ram.
[1202] Rabbi Aryeh Rosenfeld quoting a possuk.
[1203] Yaakov Newman
[1204] The standard explanation is that she was mother of all Israel because she was the head midwife, delivering all babies.
[1205] Soncino Midrash Rabbah Song of Songs 1:65 or 4:2
[1206] Rabbi Aryeh Rosenfeld zl also applies the phrase, the shell precedes the fruit to the case of Bat Sheva who was the Zivug of David, but would marry another before she could find her way to her true husband. One could not have the land of Israel before it fell into the hands of the Canaanites or the Arab countries. Avraham Avinu could not get to Eretz Israel until he first went down into Egypt. The Jews could not receive the Torah until they first became slaves descending down to the 49th degree of Tumah, impurity.
[1207] The righteous leader of his generation.
[1208] Soncino Zohar, Shemoth, section 2, p. 233b.
[1209] Rabbi Aryeh Rosenfeld, Rabbi Nachman’s Wisdom commentary, tape #30.
[1210] Recording 1:20.
[1211] Gimmel is 3 plus Yod that is 10 equals 13.
[1212] The Vav alluding to Zer Anpin.
[1213] Being the third letter vav corresponds with AV, SaG, MaH, BeN. The letter Vav in the name of G-d MaH is spelled vav alpeh vav. See the following table.
[1214] Tikuney Hazohar.
[1215] The 15th Tarot card has a picture of the devil chaining mankind. This is bondage by magic.
[1216] see Enoch
[1217] Shin is 300 for keter, hochmah, and binah. see Enoch
[1218] Moses and his Torah.
[1219] See Text 10-38: Proverbs Chapter 30:4 on p.315.
[1220] The Zohar, trans. Daniel C. Matt, 2004, p.6 who comments in fn.30, “What מה (Mah), a name for Shechinah, last of the ten sefirot, daughter of Binah.” Also see p.44 fn.305.
[1221] See Figure 17-5: The Kabbalistic Tree in Two Systems and Bahir 157 and commentary on p.176 in the Bahir Illumination by Rabbi Aryeh Kaplan. See 30.9 Rabbi Nachman’s Seven Beggars.
[1222] Ibid. See Zohar 2:127a. “Binah and Shekhinah comprise the two ends of heave, above and below Tiferet, who is called Heaven.”
[1223] The Holy Kabbalah, Arthur Edward Waite, page 618
[1224] Cracking the Bible, Jeffrey Satinover, http://www.quantgen.com/ch06.htm, search for 42 letter name Genesis
[1225] This is the Forty-two Letter Torah Code.
[1226] http://www.pytlik.com/observe/deliverus/handwriting.html
[1227] http://www.watchtower.org/library/w/2000/4/1a/article_01.htm
[1228] Cracking the Bible Code, Jeffrey Santinover. http://www.quantgen.com/ch06.htm
[1229] Meditation and Kabbalah, Kaplan, page 290
[1230] Sefer Baal Shem Tov Noah 134
[1231] Hebrew Amulets, Schrire
[1232] http://members.aol.com/fegele/letters03.html
[1233] M. Gaster, Studies and Texts in Folklore, Magic etc., vol. I, London 1925, pp. 295 ff.
[1234] Zohar Bereshith, Soncino Press, Page 65.
[1235] Zohar I 30b, Harry Sperling and Marice Simon trans., page 115.
[1236] The Holy Kabbalah, A. E. Waite, page 275.
[1237] Zohar I 30b; I 190.
[1238] The Veneration of Divine Justice, The Dead Sea Scrolls and Christianity, Roy A. Rosenberg, Ch. 4.
[1239] Kings 1:1:34.
[1240] Meditation and Kabbalah, Kaplan, page 104.
[1241] Ibid, page 105
[1242] Likutey Moharan Volume 5, #42:2, page 313 and note 32.
[1243] Likutey Moharan Volume 5 46:2, page 375.
[1244] Likutey Moharan Volume 5 46:2 pp 377-379.
[1245] Likutey Moharan Volume 5, 42:3, page 317.
[1246] Techniques for aiding the memory, form mnemonic.
[1247] Sefer ha-Meshiv – The Book of the Answering Entity, Anonymous author(s), Ms. Oxford-Bodleaiana 1597, translation by Moshe Idel in Enchanted Chains p.116-118.
[1248] Jewish Mysticism, An Introduction to the Kabbalah, Joshua Abelson (1873-1940), reprinted 2001 from 1913 version, p.38
[1249] Alfred Tennyson
[1250] The Decrypting of the Kabbalistic Value of Thirty-Seven, Ian Christie-Miller, May 3rd, 2000, p.14. Ian is quoting J. Reuchlin from the work De Arte.
[1251] Soncino Zohar, Shemoth, Section 2, pp 234a-235a
[1252] This alludes to the 72 Letter Name of God
[1253] The Mystical Experience in Abraham Abulafia, Moshe Idel p.17 and p.43 n.13 quoting Sefer ha-Hochmah. Also see Kabbalah New Perspectives, Moshe Idel, p.99.
[1254] Jewish Encyclopedia, 1905, p.164: http://www.jewishencyclopedia.com/view.jsp?artid=52&letter=N
[1255] Literal: “the man saith unto Ithiel, unto Ithiel and Ucal” would not make sense in the repetion.
[1256] Here Mah can allude to Zer Anpin.
[1257] Why ask after his son’s name? This teaches us that we do not know the name of the son of man who has merit. Neither can we judge our neighbor for though he may appear lowly, he may be great, nor the one who appears great.
[1258] The Zohar, Daniel C. Matt p.62 fn.459
[1259] The Essenes The Kabbalah, Christian D. Ginsburg, LL.D, p.187
[1260] See 17.2.1.1
[1261] See Table 9-12
[1262] See the end of Text 5-20 p. 315 and my commentary
Text 5-21.
[1263] See 2.2.5 Parsha Terumah p.96
[1264] See 17.4 Fifty Gates of Understanding p.315
[1265] Urbach, The Sages – Their Concepts and Beliefs, Magnes Press of Hebrew University, 1975, pp.130-131.
[1266] Ibid, pp. 130-131
[1267] See the Tetragrammaton section in the same chapter.
[1268] The 231/221 combinations of Hebrew letters taken two at a time constitute the Gates of Creation and are shown in triangle structure in 5.2.1 Gates of Creation p.315.
[1269] The two letters are Dalet and Nun which spell judgment, the Hebrew word being ‘din’ – דן.
[1270] Midrash Rabbah Genesis 44:19
[1271] Deuteronomy 4:34
[1272] The Eighteen Shäm Havayahs1273שם הויהיהוה – YHVH,
[1274] The World of Prayer, Elie Munk, Vol. 1, page 85.
[1275] Midrash Rabbah Exodus 15:14, Soncino, p. 177
[1276] Exodus 15:6
[1277] Or Yakar, Commentary on Zohar Shir HaShirim (Jerusalem, Ms. 74 4), quoted in Kitvey Yad BaKabbalah, p. 235, quoted in Meditation and the Bible, Kaplan p. 141
[1278] While wearing the eight vestments, the high priest transcended the physical into the spiritual realm while becoming the Urim and Thumim, Ibid. p. 141.
[1279] Meditation and the Bible, page 168, note 85 quotes the sources as Bachya, Chazkuni, Baal HaTurim on Exodus 28:21; Abraham Abulafia, Mafteach HaChakhmot (JTS, Ms. 1686) p104b.
[1280] Soncino Yoma 73b explains how each stone had 6 letters: How was it effected? — R. Johanan said: [The letters] stood forth. (The names of the twelve sons of Jacob were inscribed on the Urim and Thummim. The answer always came through the letters which stood in relief) Resh Lakish said: They joined each other. But the ‘Zade’ was missing? (The names of the twelve sons did not include that letter) R. Samuel b. Isaac said: They contained also the names of Abraham, Isaac and Jacob. But the ‘Teth’, too, was missing? — R. Aha b. Jacob said: They contained also the words: The ‘tribes’ of Jeshurun. (The Hebrew of which includes a teth)
[1281] Abraham and Isaac were not Jews, but the fathers of many nations.
[1282] Like on signet ring. In order for this to happen the stones must have been of a softer material. Perhaps they were of the corresponding colors but not as hard as a ruby, emerald, or diamond. In this manner they were semi-precious stones that conducted light.
[1283] Exodus 28:15-21
[1284] Rashi on Exodus 28:10 quoted in Metsudah Exodus, ed. Avrohom Davis, page 437. Sotah 36a has two other opinions that differ from Rashi on the order.
[1285] Thumim meaning simple, whole, or to complete.
[1286] Bahir 112, Kaplan, p.43, p.197, part II, p.167, p.203. Kaplan asserts that there are 72 letters when this name is written correctly.
[1287] Bahir 113, Kaplan, part II, pp. 167-168.
[1288] Bahir 96 from Deuteronomy 33:27 on the expansion of the sky that are the arms of G-d from Netzah to Hod, the SheChakim - שחקים
[1289] Origins of the Kabbalah, Gershom Scholem, Edited by R. J. Zwi Werblowsky, Translated by Allan Arkush, p.77
[1290] See 17.1 The 32 Paths of Wisdom [TABLE] p.315
[1291] Fire and thought representing Binah while wisdom is representing Hochmah.
[1292] Soncino Zohar, Shemoth, Section 2, Page 230a
[1293] Michael Walton of Salt Lake City teaches that the questions in Judaism are of greater status than the answers.
[1294] The Metsudah Chumash, Exodus.
[1295] Barney on the 20th of Shevat, his wife’s birthday, 5752.
[1296] Hebrew Magic Amulets, T. Schrire, page 99.
[1297] http://www.ou.org/pdf/luach/2003/luach0303.pdf
[1298] See Text 10-59: The Soul of/and the Seventy Two Triplets on page 315 where there are six lines of six triplets separating the two Names dividing the 72 triplets into two sets of 36.
[1299] The final aleph on הוא is missing and with the added vav, we get the Divine Name והו.
[1300] There is more here to R. Yehudah’s formula. He alludes to the distress of Yehudah for his brother Yosef beseeching G-d to save him.
[1301] Better “that He, as it were, should save Herself” Who is the Shechinah, Who is in exile.
[1302] See Text 13-19: Praying for the Shechinah page 315
[1303] The Shechinah is the Divine Presence of G-d.
[1304] Religious people used to pray at the Kotel side-by-side with their spouses without a mehitzah before the modern state of Israel. This was probably done for safety. The law of the mehitzah is subject to change.
[1305] Schrire says that the name is two large to be written on one amulet and it was for this reason that it is divided amongst two amulets. Perhaps this division is more natural than he realized based on the contents of these verses.
[1306] Hebrew Magic Amulets, T. Schrire page 99, says that the 72 triplets are this name.
[1307] There are also seventy-two angels of G-d which constitute the Court of G-d and whom G-d consulted before the creation of Man.
[1308] Meditation and Kabbalah quoting the Shaarey Orah page 129.
[1309] Gates of Light, Yosef Gikalatiya, trans. Avi Weinstein, page 15.
[1310] Shaarey Orah, introduction, quoted in Meditation and Kabbalah, pp. 129-130
[1311] The number of ways of taking n objects r at a time is P(n,r) = n!/(n-r)! where order is important.
The number of arrangements of n objects taken r at a time w/o order is C(n,r) = n! / ((n-r)!r!).
[1312] see Sefirot Colors and Lights [TABLE]
[1313] The Bahir Illumination, Section 110, Kaplan, page 42
[1314] The Mystical Experience in Abraham Abulafia, Moshe Idel, p.101 and p.156 n.128.
[1315] Moshe Idel suggests this allusion.
[1316] This is not a phrase of the Tanach, but instead another one of Abulafia’s constructs. Nevertheless, ‘high’ and ‘holy’ associate with the ‘mountain’ individually throughout the Tanach.
[1317] Ibid p.156
[1318] Also see Ezekiel’s ‘Valley of the Dry Bones’ which symbolizes the restoration of the lost hope of Israel.
[1319] See Text 10-10: Midrash on the Ineffable Name of God and Text 10-11: Moshe’s knowledge of the Ineffable Name that shows with every power there is an opposite power.
[1320] The Zohar Pritzker Edition, trans. Daniel C. Matt, 2004, p.48
[1321] Mi Chamocha 5629, True Existence, Rabbi Shmuel Schneersohn of Lubavitch, p.37.
[1322] see 2.1.1.6 Birthday of the World p.63
[1323] http://www.inner.org/sefirot/sefchesd.htm and http://www.inner.org/sefirot/sefgevur.htm. Non-italicized are adjustments that previously stated the “second section”, probably meant the second and third sections of the Shema if broken down into paragraphs. Alternatively the Shema has four parts, ‘Creation of the lights blessing’, ‘Love of Israel blessing’, ‘Hear O Israel, the Lord our G-d, the Lord is One ... Emet’, ‘Redeemer of Israel blessing’
[1324] Siddur_Kol_Yakov.pdf pp. 114-116.
[1325] As suggested by Text 10-67: Love and Awe. The Shema here is from Siddur Kol Yakov that is available on the internet as siddur_kol_yakov.pdf.
[1326] Text 9-40: Rabbi Yitzchak Ginsburgh on the 288 Sparks
[1327] See Text 2-94: Rabbi Pinchas Winston (Aish HaTorah) on Sparks
[1328] See Text 2-64: Metatron in the Hebrew Book of Enoch
[1329] Soncino Zohar
[1330] See 2.2.4.1 Enoch
[1331] The Light Beyond, Aryeh Kaplan, page 31.
[1332] Nothing is the essence of G-d.
[1333] Inspiration from Chellis, 1/24/2003