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26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
-
-
-
-
5
6
-
-
-
1
-
-
-
-
6
-
8
+
=
43
4+3
=
7
-
7
-
7
-
-
-
-
-
-
-
-
8
9
-
-
-
-
14
15
-
-
-
19
-
-
-
-
24
-
26
+
=
115
1+1+5
=
7
-
7
-
7
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
-
-
1
2
3
4
-
-
7
8
9
-
2
3
4
5
-
7
-
+
=
83
8+3
=
11
1+1
2
-
2
-
1
2
3
4
5
6
7
-
-
10
11
12
13
-
-
16
17
18
-
20
21
22
23
-
25
-
+
=
236
2+3+6
=
11
1+1
2
-
2
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
3+5+1
=
9
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
+
=
126
1+2+6
=
9
-
9
-
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
+
=
1
occurs
x
3
=
3
-
3
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
+
=
2
occurs
x
3
=
6
-
6
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
+
=
3
occurs
x
3
=
9
-
9
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
+
=
4
occurs
x
3
=
12
1+2
3
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
+
=
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
+
=
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
+
=
7
occurs
x
3
=
21
2+1
3
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
+
=
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
+
=
9
occurs
x
2
=
18
1+8
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
45
-
-
26
-
126
-
54
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
4+5
-
-
2+6
-
1+2+6
-
5+4
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
-
-
-
-
-
-
-
-
-
-
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

ADVENT 781 ADVENT

 

-
THE RAINBOW LIGHT
-
-
-
3
THE
33
15
6
7
RAINBOW
82
37
1
5
LIGHT
56
29
2
15
THE RAINBOW LIGHT
171
81
9
1+5
-
1+7+1
8+1
-
6
THE RAINBOW LIGHT
9
9
9

 

THIS IS THE SCENE OF THE SCENE UNSEEN

THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE

 

 

BELOVED ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT

 

 

3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
18
-
189
90
18
1+8
-
1+8+9
9+0
1+8
9
-
18
9
9
-
-
1+8
-
-
9
-
9
9
9

 

 

PEACE BE UNTO YOU BELOVED CHILDREN OF THE RAINBOW LIGHT

 

 

1
I
9
9
9
2
AM
14
5
5
3
THE
33
15
6
8
OPPOSITE
115
43
7
2
OF
21
12
3
3
THE
33
15
6
8
OPPOSITE
115
43
7
1
I
9
9
9
2
AM
14
5
5
3
THE
33
15
6
8
OPPOSITE
115
43
7
2
OF
21
12
3
8
OPPOSITE
115
43
7
2
IS
28
19
1
3
THE
33
15
6
2
AM
14
5
5
1
I
9
9
9
6
ALWAYS
81
18
9
2
AM
14
5
5
64
First Total
793
325
109
6+4
Add to Reduce
7+9+3
3+2+5
1+0+9
10
Second Total
10
10
10
1+0
Reduce to Deduce
1+0
1+0
1+0
1
Essence of Number
1
1
1

 

 

6
BEYOND
65
29
2
3
THE
33
15
6
4
VEIL
48
21
3
7
ANOTHER
81
36
9
4
VEIL
48
21
3
7
ANOTHER
81
36
9
4
VEIL
48
21
3
6
BEYOND
65
29
2
41
First Total
469
208
37
4+1
Add to Reduce
4+6+9
2+0+8
3+7
5
Second Total
19
10
10
-
Add to Reduce
1+9
1+0
1+0
5
Third Total
10
1
1
-
Reduce to Deduce
1+0
-
-
5
Essence of Number
1
1
1

 

 

-
SWAHILI
-
-
-
2
SW
42
6
6
2
AH
9
9
9
1
I
9
9
9
1
L
12
3
3
1
I
9
9
9
7
SWAHILI
81
36
36
-
-
8+1
3+6
3+6
7
-SWAHILI
18
9
9

 

 

-
6
S
W
A
H
I
L
I
-
-
-
-
-
--
-
-
-
-
-
-
1
-
-
8
9
-
9
+
=
27
2+7
=
9
=
9
=
9
-
`-
19
-
-
8
9
-
9
+
=
35
3+5
=
9
=
9
=
9
-
6
S
W
A
H
I
L
I
-
-
-
-
-
--
-
-
-
-
-
-
-
5
1
-
-
3
-
+
=
9
-
=
9
=
9
=
9
-
`-
-
23
1
-
-
12
-
+
=
36
3+6
=
9
-
9
=
9
-
6
S
W
A
H
I
L
I
-
-
-
-
-
-
-
-
-
-
-
`-
19
23
1
8
9
12
9
+
=
81
8+1
=
9
=
9
=
9
-
-
1
5
1
8
9
3
9
+
=
36
3+6
=
9
=
9
=
9
-
6
S
W
A
H
I
L
I
-T
-
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
-
-
--
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
--
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
=
3
4
--
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
--
-
7
-
-
-
-
-
-
-
-
--
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
-
-
-
-
9
-
9
--
-
9
occurs
x
2
=
18
1+8
9
19
6
S
W
A
H
I
L
I
-
-
26
-
-
6
-
27
-
18
1+9
1+0
-
-
-
-
9
-
9
-
-
2+6
-
-
-
-
2+7
-
1+8
10
6
S
W
A
H
I
L
I
-
-
26
-
-
6
-
27
-
18
1+0
1
5
1
8
9
3
9
-
-
9
6
S
W
A
H
I
L
I
-
-
9
-
-
6
-
9
-
9

 

 

Chapter 10 The Dimension Wars - Page 6 Moorcock's Miscellany

"Hashra Hashra Ha Ha Ha Hahhoorthionikius" "Ha Ha Ha Ha Hashra Homalus Heertrophen" Boris looks at Subotai and says: 'Bring the ogre, I have an idea as to ... www.multiverse.org

 

 

shab01

The parasha of Ki Tisa introduces the idea of hashra'at ha-Shekhina (the settling of the Divine Presence amongst the Jewish people in the context of building ... www.vbm-torah.org/archive/shab01.htm

 

The parasha of Ki Tisa introduces the idea of hashra'at ha-Shekhina (the settling of the Divine Presence amongst the Jewish people) in the context of building the mishkan (the Tabernacle) (see Teruma, Tetzaveh, and Ki Tisa). Building the mishkan allows the settling of the Divine Presence amongst the Jewish people in the dimension of space. It is appropriate, then, that in the context of this new idea, God chooses to add that hashra'at ha-Shekhina can take place not only in the dimension of space (mishkan), but also in the realm of time (Shabbat).

We now understand why the Torah waits until Ki Tisa to teach us that Shabbat is a sign and covenant. Only when we understand that God is dwelling among us in a special way on Shabbat can we appreciate that Shabbat is a sign and covenant between us and Hashem.


SHABBAT SABBATH SABBATH SHABBAT

SABBATH SHABBAT SHABBAT SABBATH

 

 

-
SHABBAT
-
-
-
2
SH
27
18
9
5
ABBAT
26
8
8
7
SHABBAT
53
26
17
-
-
5+3
2+6
1+7
7
SHABBAT
8
8
8

 

 

-
SABBATH
-
-
-
2
SABBAT
27
18
9
5
H
26
8
8
7
SABBATH
53
26
17
-
-
5+3
2+6
1+7
7
SABBATH
8
8
8

 

 

7
SHABBAT
53
26
8
1
H
8
8
8
7
SABBATH
53
26
8
-
-
-
-
-
-
-
-
-
-
6
HASHEM
54
27
9

 

 

-
HASHEM
-
-
-
2
H+A
9
9
9
2
S+H
27
18
9
2
E+M
18
9
9
6
HASHEM
54
36
27
-
-
5+4
3+6
2+7
6
HASHEM
9
9
9

 

 

SHAME ME KNOT

 

 

Names of God in Judaism - Wikepedia, the free encyclopedia

"I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_Judaism

Ehyeh-Asher-Ehyeh

The name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view.

"I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root.

HASHEM

Jewish Law requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus 24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as kel or elokim.

While other names of God in Judaism are generally restricted to use in a Liturgicalcontext, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when Orthodox Jews make audio recordingsof prayer services, they generally substitute Hashem for Adonai--for example, this pattern is used during all prayers in the movie Ushpizin.

 

 

3
HASHEM
54
36
9
4
YEHUDI
72
36
9

 

 

-
HASHEM
-
-
-
2
H+A
9
9
9
2
S+H
27
18
9
2
E+M
18
9
9
6
HASHEM
54
36
27
-
-
5+4
3+6
2+7
6
HASHEM
9
9
9

 

 

-
6
H
A
S
H
E
M
-
-
-
-
-
--
-
-
-
-
-
-
8
-
1
8
-
-
+
=
17
1+7
=
8
=
8
=
8
-
-
8
-
19
8
-
-
+
=
35
3+5
=
8
=
8
=
8
-
6
H
A
S
H
E
M
-
-
-
-
-
--
-
-
-
-
-
-
-
1
-
-
5
4
+
=
10
1+0
=
1
=
1
=
1
-
-
-
1
-
-
5
13
+
=
19
1+9
=
10
1+0
1
=
1
-
6
H
A
S
H
E
M
-
-
-
-
-
--
-
-
-
-
-
-
8
1
19
8
5
13
+
=
54
5+4
=
9
=
9
=
9
-
-
8
1
1
8
5
4
+
=
27
2+7
=
9
=
9
=
9
-
6
H
A
S
H
E
M
-
-
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
-
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
8
-
-
8
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
18
6
H
A
S
H
E
M
-
-
18
-
-
7
-
27
-
18
1+8
-
8
1
1
8
5
13
-
-
1+8
-
-
-
-
2+7
-
1+8
9
6
H
A
S
H
E
M
-
-
9
-
-
7
-
9
-
9

 

 

6
H
A
S
H
E
M
-
-
-
-
-
--
-
-
-
-
-
8
-
1
8
-
-
+
=
17
1+7
=
8
=
8
=
8
-
8
-
19
8
-
-
+
=
35
3+5
=
8
=
8
=
8
6
H
A
S
H
E
M
-
-
-
-
-
--
-
-
-
-
-
-
1
-
-
5
4
+
=
10
1+0
=
1
=
1
=
1
-
-
1
-
-
5
13
+
=
19
1+9
=
10
1+0
1
=
1
6
H
A
S
H
E
M
-
-
-
-
-
--
-
-
-
-
-
8
1
19
8
5
13
+
=
54
5+4
=
9
=
9
=
9
-
8
1
1
8
5
4
+
=
27
2+7
=
9
=
9
=
9
6
H
A
S
H
E
M
-
-
-
-
-
-
-
-
-
-
-
-
1
1
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
=
5
8
-
-
8
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
6
H
A
S
H
E
M
-
-
18
-
-
7
-
27
-
18
-
8
1
1
8
5
13
-
-
1+8
-
-
-
-
2+7
-
1+8
6
H
A
S
H
E
M
-
-
9
-
-
7
-
9
-
9

 

 

DAILY MAIL

Wednesday October 31, 2007

Coffee Break and Brain Gym

Page 10

Fred Bassett

"HA HA - WE'RE WICKED WITCHES AND WE SHALL TURN YOU INTO A TOAD - KAPOW"

"Hocus Pocus!"

"HA HA HEE HEE"

"CROAK"

 

2
HA
9
9
9
2
HA
9
9
9
3
HEE
18
18
9
3
HEE
18
18
9
10
Add
54
540
36
1+0
Reduce
5+4
5+4
3+6
1
Deduce
9
9
9

 

 

A SENSE OF HUMOUR HAVE I A SENSE OF HUMOUR I HAVE A SENSE OF HUMOUR

 

-
14
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
5
1
  
-
6
  
-
8
-
-
6
-
-
+
=
27
2+7
-
9
-
9
-
9
-
-
-
-
19
-
14
19
-
-
15
-
-
8
-
-
15
--
--
+
=
90
9+0
-
9
-
9
-
9
-
14
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
5
-
-
5
-
-
6
-
-
3
4
-
3
9
+
=
36
3+6
-
9
-
9
-
9
-
-
1
-
-
5
-
-
5
-
-
6
-
-
21
13
-
21
18
+
=
90
9+0
-
9
-
9
-
9
-
14
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
1
-
19
5
14
19
5
-
15
6
-
8
21
13
15
21
18
+
=
180
1+8+0
-
9
-
9
-
9
-
-
1
-
1
5
5
1
5
-
6
6
-
8
3
4
6
3
9
+
=
63
6+3
-
9
-
9
-
9
-
14
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
-
3
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
-
-
-
3
occurs
x
2
=
6
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
4
-
-
-
-
-
5
5
-
5
-
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
6
-
-
-
-
6
occurs
x
3
=
18
1+8
9
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
occurs
x
1
=
9
-
9
9
14
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
36
-
-
14
-
63
-
54
-
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
3+6
-
-
1+4
-
6+3
-
5+4
9
5
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
9
-
-
5
-
9
-
9
-
-
1
-
1
5
5
1
5
-
6
6
-
8
3
4
6
3
9
-
-
-
-
-
-
-
-
-
-
9
5
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
9
-
-
5
-
9
-
9

 

 

-
14
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
-
-
-
-
-
-
1
  
5
1
-
-
6
-
-
8
-
-
6
-
-
+
=
44
4+4
-
8
-
8
-
8
-
-
9
-
8
-
-
-
-
-
-
19
-
14
19
-
-
15
-
-
8
-
-
15
-
-
+
=
107
1+0+7
-
8
-
8
-
8
-
14
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
4
5
-
1
-
-
5
-
-
5
-
-
6
-
-
3
4
-
3
9
+
=
46
4+6
=
10
1+0
1
-
1
-
-
-
-
-
1
22
5
-
1
-
-
5
-
-
5
-
-
6
-
-
21
13
-
21
18
+
=
118
1+1+8
=
10
1+0
1
-
1
-
14
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
1
22
5
-
1
-
19
5
14
19
5
-
15
6
-
8
21
13
15
21
18
+
=
225
1+8+0
-
9
-
9
-
9
-
-
9
-
8
1
4
5
-
1
-
1
5
5
1
5
-
6
6
-
8
3
4
6
3
9
+
=
90
6+3
-
9
-
9
-
9
-
14
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
1
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
-
3
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
-
-
-
3
occurs
x
2
=
6
-
9
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
4
-
-
-
-
-
-
-
5
-
-
-
-
5
5
-
5
-
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
6
-
-
-
-
6
occurs
x
3
=
18
1+8
9
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
-
8
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
occurs
x
1
=
9
-
9
9
14
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
36
-
-
14
-
63
-
54
-
1+4
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
3+6
-
-
1+4
-
6+3
-
5+4
9
5
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
9
-
-
5
-
9
-
9
-
-
9
-
8
1
4
5
-
1
-
1
5
5
1
5
-
6
6
-
8
3
4
6
3
9
-
-
-
-
-
-
-
-
-
-
9
5
I
-
H
A
V
E
-
A
-
S
E
N
S
E
-
O
F
-
H
U
M
O
U
R
-
-
9
-
-
5
-
9
-
9

 

 

18
H
E
A
R
-
M
E
-
L
A
U
G
H
-
O
U
T
-
L
O
U
D
-
-
-
-
-
--
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
8
-
6
-
-
-
-
6
-
-
+
=
28
2+8
=
10
1+0
1
-
1
-
8
-
-
-
-
-
-
-
-
-
-
-
8
-
15
-
-
-
-
15
-
-
+
=
46
4+6
=
10
1+0
1
-
1
18
H
E
A
R
-
M
E
-
L
A
U
G
H
-
O
U
T
-
L
O
U
D
-
-
-
-
-
-
-
-
-
-
-
-
5
1
9
-
4
5
-
3
1
3
7
-
-
-
3
2
-
3
-
3
4
+
=
53
5+3
=
8
-
8
-
8
-
-
5
1
18
-
13
5
-
12
1
21
7
-
-
-
21
20
-
12
-
21
4
+
=
161
1+6+1
=
8
-
8
-
8
18
H
E
A
R
--
M
E
--
L
A
U
G
H
--
O
U
T
--
L
O
U
D
-
-
-
-
-
-
-
-
-
-
-
8
5
1
18
-
13
5
-
12
1
21
7
8
-
15
21
20
-
12
15
21
4
+
=
207
2+0+7
=
9
-
9
-
9
-
8
5
1
9
-
4
5
-
3
1
3
7
8
-
6
3
2
-
3
6
3
4
+
=
81
8+1
=
9
-
9
-
9
18
H
E
A
R
-
M
E
-
L
A
U
G
H
-
O
U
T
-
L
O
U
D
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
2
-
-
-
-
-
-
-
-
-
3
-
3
-
-
-
-
3
-
-
3
-
3
-
-
-
3
occurs
x
5
=
15
1+5
6
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-`
4
occurs
x
2
=
8
-
8
-
-
5
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
--
--
--
-
--
--
-
-
--
-
--
-
-
6
-
-
-
-
6
-
-
--
--
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
7
-
8
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
-
9
18
H
E
A
R
-
M
E
-
L
A
U
G
H
-
O
U
T
-
L
O
U
D
-
-
45
-
-
18
-
81
-
45
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4+5
-
-
1+8
-
8+1
-
4+5
18
H
E
A
R
-
M
E
-
L
A
U
G
H
-
O
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GREETINGS

795529571

CITIZENS OF PLANET EARTH

39298551 66 731552 51928

WELCOME TO MY WORLD BUILT WITH YOU IN MIND

5533645 26 47 56934 23932 5928 763 95 4954

SENDING OUT AN SOS

SENDING OUT AN SOS

SENDING OUT AN SOS

MESSAGE IN A BOTTLE

 

THE POETICS OF ASCENT

Theories of Language in a Rabbinic Asd=cent Text

Naomi Janowitz 1989

Page 25

Introduction to the Text

The Ideology of the Divine Name

"You spoke and the world existed/ By the breath of your lips you established the firmament" (lines 850-851)
"Creator of his world by his one Name/Fashioner of all by one word" (lines 1095-96)
The incorporation of creation summaries, as witnessed in these two citations, signals the ideology of language of Maaseh Merkabah; God's "breath," his Name, functions in special ways. This is not a surprise, for Hebrew exegetical literature abounds in statements about the power of the divine Name.2° Especially prominent are prohibitions against uttering the divine Name and the names of other gods, as well as anecdotes about the power of the Name and its use by the deity in creation.21
These ideas are not attested in the Hebrew Scriptures. While there are injunctions against the improper use of God's name, Hebrew Scriptures contain no prohibition against merely stating it.22 Similarly, while the creativity of God's word is found in a few scriptural references, nowhere does it explicitly state that the deity created the world by speaking his Name.23
The source of these ideas is not immediately clear. Egyptian "name- magic" is sometimes cited as the source of the creative use of the divine Name, following the lead of the Talmud itself.24 The Name as an instrument of creation seems to be first connected with an oath containing the divine Name that was used to seal creation. According to Fossum (1985, 245-253), the sealing by means of the name was a reinterpretation of an earlier cosmogonic myth. Scriptural references to the deity's word, as in Psalms 104:7, where the deity does combat by means of his "rebuke," are reinterpreted to be by means of his name. For example, Enoch asks to learn the hidden name from the oath by which "The heaven was suspended before the creation of the world" (Enoch 69:14-25).26 In the Book of Jubilees 36:7, Isaac exhorts his son to "swear a great oath, for there is no oath which is greater than it by the name glorious and honored and great and splendid and wonderful and mighty, which created the heaven and the earth and all things together."26 Similarly the Prayer of Manesseh states, "He who bound the sea established it by the command of his word, he who closed the bottomless pit and sealed it by his powerful and glorious Name."27 None of these citations contain anything close to the elaborate divine Name ideology which will develop, though they are the clearest precursors.28

Page 26

These themes about the prohibitions and power of the divine Name are developed in a series of anecdotes found in widely disparate Jewish texts.29 No single rabbinic text includes all of the anecdotes we will survey about the divine Name; subplots include its restriction, its use in creating the world, and its use and abuse by Israelites, biblical figures, and individual rabbis.31 The particular articulation of the theme depends on the other points the story is trying to make.
The strongest possible punishment is meted out for its use, loss of a portion of the world to come.32 In other cases, stories are told that the Name can only be transmitted to certain people (sages) under certain restrictions. According to b. Kiddushin 71a, the Name was taught only by sages to their students, and even sages were restricted from uttering it.33 B. Avodah Zara 17b recounts the punishment of Hananiah ben Teradion, who taught his disciples the divine Name.
The only other uses of language that elicit similar injunctions are the uttering of the names of other gods, of blessings, and of curses.34 Already in the Hebrew Scriptures, blessings and curses are automatic and irrevokable, much as the use of the Name will later become.35 Invoking the deity to bless or curse someone is the closest parallel between human speech and the powerful speech of the deity and may have been a partial model for the developing name-ideology. As we will see, however, it is the divine:Name that becomes the focus of the most intense interest and the greatest creative power.36
The sealing of the abyss of creation by the Name as mentioned above, is found in Hekhalot Rabbati 23 and in Makkot b. 11a, where a shard with the Name written on it is thrown into the abyss to hold back the waters that threaten the entire world.37 Sometimes, creation is caused by one or two letters of the Narne.38 B. Berachot 55a attributes to Ray the idea that Bezalel knew how to combine the letters by which heaven and earth were created.39 Genesis 2:4 and Isaiah 26:4 are interpreted as proof that one letter of the divine Name was used to create this world and another was used to create the world to come (Pesikta Rabbati 21).
Exegetes composed an entire "history," or rather a series of sometimes contradictory histories, describing the role and function of the divine Name in human events.° The distant past and the future were both portrayed as times when many people knew (or would know) how to use the Name.41 The history of the Name became a metaphor for the presence of the deity on earth and the interaction of the deity with his pelcple For example, one story tells that the Name was once entrusted / Page 27 / to the entire nation, given to them during their journey through the desert. It was taken away, however, due to their worship of the golden calf.42 Numerous stories recount how usage was restricted to holy places (the Temple) and holy people (priests).43 Perhaps the most famous or widely cited "history" recounts that, at one time, knowledge of the Name was widespread but, due to the growing corruption of human society, usage was continually restricted culminating in almost complete restriction after the death of Simon the Righteous (b. Yoma 39b; cf. j. Yoma 40d, iii, 7). The Name itself was diminished; after the destruction of the Temple it consisted of two letters (b. Er. 18b). The "present" state of the world is such that prayers are not heard because they do not include the Name (Midrash Psalms 91.8).44
A particularly rich anecdote that reveals linguistic ideology states that the divine Name is not to be uttered in court by a witness. Even in a situation where an individual is not himself intending to speak the Name, but is merely reporting someone else's use of it, the witness is still perceived to be using the Name.45 This ideology is explored further by examining whether any word used to refer to the deity is, in fact, a Name and thus prohibited. The extension of punishment for blasphemy, even to those who substitute divine attributes for the Name, implicitly argues that even these Name substitutes still refer to the deity and therefore qualify as Names.46
The power of the divine Name is illustrated by stories of its use by biblical figures, demonstrating that its power was not confined to the single act of creation. The Name was used for protection and even offence ' by these heroes. Solomon used a ring with a divine Name on it to subdue RaAshbbmaoh ndeoi (b. Git. 68b).47 Moses used it to kill an Egyptian (Exodus
2:14). Pesikta deRav Kahana 19 answers the question what aid the sea behold? by stating that "It beheld the divine name graven on
aron's staff and fled."48
The divine Name also is used in several stories to animate lifeless Mages, a variation on the creation theme. Abraham created "living souls" this means.49 Jeroboam's golden calf was animated by the Name,
hich was placed in its mouth (b. Sota 47a). Nebuchadnezzar made an age live either by placing the priest's breastplate with the Name on it the mouth of the image or by writing the Name on its forehead. el removed the Name and the image became lifeless again.50
If the Name was generally "lost," a few stories describe its use by idual rabbis. The most detailed story in the Talmud is the creation
/ Page 28 / of a calf by two rabbis using the divine Name. Thee story is told twice (b. Sanh. 65b/67b) and was subject to extensive subsequent elaboration.5' Finally, the Name used to create the world also received a Name, the Shem Ha-Meforash (the explicated/detailed Name).52 After reading the translation, we will examine the particular ideology of the divine Name in Maaseh Merkabah.

 

 

HURRAH FOR RAH FOR RAH HURRAH

 

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