How to Deal with Hashem's Names
Kabbalistic Insights from the Zohar on Parashas Tetzaveh 5783
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For Parashas
Tetzaveh, we have some kabbalistic inspiration from the Holy Zohar. The Zohar examines questions many people ask themselves: What is the source of the negative side? How canpeople practice all kinds of magic, witchcraft, curses, etc.? How is it effective? How can it be effective if Hashem is good? Since Hashem only does good, how can negative things have strength?
Discussion about and answers to those huge questions can be found in the Zohar, the Arizal’s writings, and the Ramchal’s writings, as well as from the Mekubalim. One explanation is found on page 180b in the Zohar. It is thought to be quoting the book of Chanoch, an ancient book.
The Zohar explains a complex structure that can be likened to an inverted pyramid. The “hei” stands on the 13 attributes and is connected to the 42 letters name, which are the 42
letters of the Ana Bekoach. It is explained in the Siddur Zichron David in the introduction of the Ana Bekoach. Then it gets to the 72, which are the famous 72 names of Hashem. And it goes down that path.
The Zohar states that when separated into different sides, the 72 splits into 32 and 40. In 32, we have the critical concept of the 32 lev netivot chochma, the 32 paths of wisdom. The 40 comes back to be 42 with the right and left joining into the count, and these are the 42 Letters Name referred to before. This is associated with the big letters of the Torah.
In the Sefer Torah, average-sized letters comprise most of the letters. Traditionally, in the writing of the Sefer Torah, there are also
bigger and smaller letters. The famous big letters are the Ayin and Daled of the Shema. Specifically, the big Daled has a specific meditation since it is the size of four regular Daleds. Anyhow, with Hashem’s help, one day we will explain that. The Zohar explains that the big letters symbolize something on a higher level and the smaller letters something on a lower level.
Meditating on the Holy Names of Hashem
The Zohar states that there are Holy Names established in the will and heart without speech. This is important because some think it is right to use the Names to connect to Hashem through pronunciation of those Names. Conversely, the Zohar is one of many sources that insist that the right way is to meditate on the Names without speaking them aloud.
While there are traditions of pronouncing those names in Am Israel, the tradition of Rabbi Shepherd is not so. The Zohar says that speech lowers the Names, meaning that when you speak those Names, you actually bring them lower. Often, people dealing in all kinds of practical kabbalah say those Names aloud. But according to Rabbi Shepherd’s tradition, it is a serious error. The Zohar
explains that it is wrong to do so because when you bring them lower, there is a risk that negative powers will obtain extra abundance from the practice. That is certainly not what we want to do.
Revealing Hashem’s Name to the World
We want to strengthen the Kedushah and the revealing of Hashem’s Name in the world. The right way to reveal Hashem’s Name to the world is to follow the Torah, the Mitzvot, and the meditations brought forth by the Arizal and the Rashash.
Additional explanations of the entire structure can be found on the YouTube channel in the classes on the Nefesh HaChaim from five to six years ago. The structure
is for the three lower worlds: the Beria, Yetzirah and Asiyah. The world of Beria is connected to thought, contemplation, and meditation. The world of Yetzirah is linked with speech. The world of Asiyah is the world of action associated with building.
When performing a mitzvah, we have the act of the mitzvah, and usually, we have speech–at least the beracha, and even when there is no beracha, the pasuk connected with that mitzvah is derived from speech. The meditations that are thoughts on the higher level are the heart of the mitzvah. In this way, when we follow Torah and the mitzvot, we bring tikkun to
those three worlds.
If someone uses the same structure for something negative, the result is destruction within
those three worlds. That destruction is the tragedy that we see around us every day. The wars, natural disasters, and negative occurrences are the result of people doing wrong things and saying wrong things and thinking wrong things. In the end, it is manifested in the world through all kinds of suffering.
The Zohar provides a wake-up call for each one of us to properly use the power that Hashem gave us for action, speech, and thought: the desire of the heart to do good things, to bring tikkun to the world, to reveal Hashem’s protection upon us, and that Hashem will remove suffering from the whole
world.
“May they know that Your name, Yours alone, is Hashem, supreme over all the earth.” (Psalm 83:19)
Shabbat Shalom Umevorach,
Rabbi Ya’akov Avraham Shepherd
Rosh Yeshiva &
Kollel
Yeshivas HaMekubalim Nefesh HaChayim
King David Kabbalah
https://kingdavidkabbalah.com
