Shem HaMephorash

Shem HaMephorash (Hebrew: שֵׁם הַמְּפֹרָשׁ Šēm hamMəfōrāš, also Shem ha-Mephorash), meaning "the explicit name," was originally a Tannaitic term for the Tetragrammaton. In Kabbalah, it may refer to a name of God composed of either 4, 12, 22, 42, or 72 letters (or triads of letters), the latter version being the most common.

Early sources, from the Mishnah to the Geonim, only use "Shem haMephorash" to refer to the four-letter Tetragrammaton.

12-letter name

In addition to the Shem haMephorash, b. Qiddushin 72a describes a 12-letter name and a 42-letter name. The medievals debate whether the 12-letter name is a mundane euphemism, unknown, YHVH-EHYH-ADNY, or YHVH-YHVH-YHVH. Wilhelm Bacher and Adolphe Franck suggest that the 12-letter name was Chokmah-Tevunah-Da'at, but the Sefirot did not yet exist in Talmudic times. A. Haffer suggests that it is אל יהוה אלהינו from Deut. 6:4.

22-letter name

Cairo Geniza amulets (Oxford e.107:10, T-S K 1.127) contain the name א◌ׄנ◌ׄק◌ׄת◌ׄם◌ׄ פסתם פספסים ודיונסים. A similar amulet is included in the back of Sefer Raziel HaMalakh, containing אנקתם פסתם פספסים דיונסים, which the commentary describes as "the 22-letter name." Its origins are unknown, with no connection to Hebrew or Aramaic being found, and no agreement on any particular Greek or Zoroastrian origin. Nathan Hannover was responsible for introducing it into popular Priestly Blessing liturgy, and also composed poems on the model of Ana b'Koach using the 22-letter name as his acrostic.

42-letter name

Wilhelm Bacher and Adolphe Franck suggest that the 42-letter name was the full 10 Sefirot, but the Sefirot did not yet exist in Talmudic times. J. Goldberger argues that the 42-letter name was derived by gematriya, representing either אהיה אהיה or אלוה. Ignatz Stern claims that it represents the names listed by Sifra d'Tziuta Ch. 4, winning the support of Ginsburg, but this passage is not even as old as the Zohar. Robert Eisler derives it from Ex. 34:6. A. Haffer suggests that it is יהוה אחד ברוך שם כבוד מלכותו לעולם ועד.

According to Maimonides and Rashi, the 42-letter name is unknown, but Hayy ben Sherira says it is the acronym of the medieval piyyut Ana b'Koach, and Joshua Trachtenberg argues that Hayy's tradition may legitimately represent the Talmudic intent. By the start of the Rishonic period, the term "Shem haMephorash" could also be used for the 42-letter name and this interpretation was retrojected into the Mishnah, although even Hayy did not claim to know its pronunciation. According to Hayy,

Though the letters of the 42-letter name are known, the pronunciation has not been [successfully] transmitted. Some say that it begins אַבְגִיתַץ ʾabgîtaṣ while others say that it begins אַבַגְיְתַץ ʾabagyǝtaṣ, and some say that it concludes שְׁקוּצִית šǝqûṣît while other say that it concludes שַׁקְוַצִית šaqwaṣît, and there are many more disputes besides which none can resolve.

Solomon ibn Adret (1235-1310) records that:

Different places have different pronunciations [of the 42-letter name]. Some pronounce it as fourteen words composed of three letters each, while others pronounce it as seven words composed of six letters each. The scholars of this land [Spain] follow the latter method, and such is the tradition received from Hayy, but I heard that the scholars of Ashkenaz pronounce it as fourteen three-letter words. There are also differences between the letters of our version and those of Ashkenaz . . . as to what you say, that each three-letter word is pronounced shewa-patah, there is one word pronounced shewa-shuruq, which is the thirteenth: the shin with a shewa and the waw with a shuruq.

Piyyutim which used this 42-letter name as their acrostic were popular among the Hasidei Ashkenaz, and many different poems were composed based on different versions of the name. The only one of these to survive in Jewish liturgy is Ana b'Koach.

72-letter name

In Judaic Kabbalah

Main article: Kabbalah § History of Jewish mysticism

The 72-fold name is highly important to Sefer Raziel HaMalakh. It is derived from Exodus 14:19–21, read boustrophedonically to produce 72 names of three letters. This method was explained by Rashi, (b. Sukkah 45a), as well as in Sefer HaBahir (c. 1150~1200). Kabbalist legends state that the 72-fold name was used by Moses to cross the Red Sea, and that it could grant later holy men the power to cast out demons, heal the sick, prevent natural disasters, and even kill enemies.

According to G. Lloyd Jones,

To overcome the problems posed by the doctrine of God's transcendence, the early Jewish mystics developed an emanation theory in which the alphabet played an important part. They taught that the universe was divided into ten angelic spheres each one governed by an intermediary or emanation of the divine. There were seventy-two inferior angels through whom the intermediaries could be approached. Contact with this celestial world was achieved by manipulating the letters of the Hebrew alphabet. [...] This invocatory technique may be traced through the works of Joseph Gikatilla to the famous thirteenth-century Kabbalist Abraham Abulafia.

Liber Semamphoras (aka Semamphoras, Semyforas) is the title of a Latin translation of an occult or magical text of Jewish provenance attributed to Solomon. It was attested in 1260 by Roger Bacon, who complained about the linguistic corruption that had occurred in translating Liber Semamphoras into Latin from Hebrew. It is heavily indebted to Sefer HaRazim through its Latin versions, Liber Sepher Razielis idest Liber Secretorum seu Liber Salomonis, and seemingly replaced the more explicitly magical text Liber magice in the Razielis.

In Christian Kabbalah

Johann Reuchlin (1455–1522) considered these 72 names, made pronounceable by the addition of suffixes such as 'El' or 'Yah', to be the names of angels, individuated products of God's will. Reuchlin refers to and lists the 72 Angels of the Shem Hamephorash in his 1517 book De Arte Cabalistica. According to Bernd Roling,

After deriving a Shem ha-mephorasch of the 72 angelic names from the biblical verses of Exodus 14,19ff., Reuchlin makes a statement concerning the metaphysical significance of the names. [...] The names of the angels are products of the will of God. They are substantially based on the tetragrammaton, and through this connection they illumine and enhance man's spiritual return to God. [...] With the insertion of divine names such as 'El' or 'Yah', angelic names become pronouncable, and God himself (being nature) is the basis of angelic individuation.

Reuchlin's cosmology in turn influenced Heinrich Cornelius Agrippa (1486–1535) and Athanasius Kircher (1602–1680).

In 1686, Andreas Luppius published Semiphoras und Schemhamphoras, a German translation of the earlier Latin text, Liber Semiphoras (see previous section), which Luppius augmented heavily with passages from Agrippa's De Occulta Philosophia and other sources.

In Hermetic Qabalah and Goetia

Blaise de Vigenère (1523–1596), following Reuchlin, featured the 72 angels in his writings. De Vigenère's material on the Shemhamphorash was later copied and expanded by Thomas Rudd (1583?–1656), who proposed that it was a key (but often missing) component to the magical practices in the Lesser Key of Solomon, as a balancing force against the evil spirits of the Ars Goetia or in isolation. Skinner and Rankine explain that de Vigenère and Rudd adopted these triliteral words with '-el' or '-yah' (both Hebrew for "god") added to them as the names of the 72 angels that are able to bind the 72 evil spirits also described in The Lesser Key of Solomon (c. mid-17th century).

Blaise de Vigenère's manuscripts were also used by Samuel Liddell MacGregor Mathers (1854–1918) in his works for the Hermetic Order of the Golden Dawn. Mathers describes the descent of power from Tetragrammaton through 24 thrones of the Elders of the Apocalypse, each with a crown of three rays:

Four is the number of the letters of the Tetragrammaton. Four is also the number of the letters of the name ADNI which is its representative and key. The latter name is bound with the former and united thereto, thus IAHDVNHY forming a name of 8 letters. 8 X 3, the number of the Supernal Triad, yields the 24 thrones of the Elders of the Apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an Absolute Idea and Ruling Power of the great name YHVH Tetragrammaton.

The number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of God of 72 letters, which is thus mystically shown in the name YHVH, as under: (Or as the book of Revelation says: "When the living creatures (the four Kerubim the Letters of the Name) give glory to Him, etc. the four and twenty elders fall down before Him and cast their crowns before the Throne, etc." (that is the Crowns, which each bear 3 of the 72 Names, and these 72 names are written on the leaves of the Tree of Life which were for the healing of the nations.)

These are also the 72 names of the ladder of Jacob on which the Angels of God ascended and descended. It will presently be shown how the 72 Angelic names are formed from the 72 Names of the Deity, and also how their signification is to be found. The 72 Names of the Deity are thus obtained. The 19th, 20th, and 21st verses of the XIV Chapter of the Book of Exodus each consist of 72 letters...

Contemporary books on Hermetic Qabalah which discuss the subject include Lon Milo DuQuette's The Chicken Qabalah of Rabbi Ben Clifford.

Reuchlin's angels of the Shem HaMephorash

Angel (per Reuchlin)	Biblical verse (per Rudd)	Demon ruled (per Rudd)
1. Vehuiah	Psalms 3:3	Bael
2. Ielial	Psalms 22:19	Agares
3. Sitael	Psalms 91:2	Vassago
4. Elemiah	Psalms 6:4	Gamigin
5. Mahasiah	Psalms 34:4	Marbas
6. Iehahel	Psalms 9:11	Valefar
7. Achaiah	Psalms 103:8	Aamon
8. Cahethel	Psalms 95:6	Barbatos
9. Haziel	Psalms 25:6	Paimon
10. Aladiah	Psalms 33:22	Buer
11. Laviah	Psalms 18:46	Gusion
12. Hahaiah	Matthew 22:44	Sitri
13. Iezalel	Psalms 98:4	Beleth
14. Mebahel	Psalms 9:9	Leraje
15. Hariel	Psalms 94:22	Eligor
16. Hakamiah	Psalms 88:1	Zepar
17. Loviah	Psalms 8:9	Botis
18. Caliel	Psalms 35:24	Bathin
19. Levuiah	Psalms 40:1	Saleos
20. Pahaliah	Psalms 120:1–2	Purson
21. Nelchael	Psalms 31:14	Morax
22. Ieiaiel	Psalms 121:5	Ipos
23. Melahel	Psalms 121:8	Aim
24. Haiviah	Psalms 33:18	Naberus
25. Nithhaiah	Psalms 9:1	Glasya-Labolas
26. Haaiah	Psalms 119:145	Bune
27. Ierathel	Psalms 140:1	Ronove
28. Saeehiah	Psalms 71:12	Berith
29. Reiaiel	Psalms 54:4	Astaroth
30. Omael	Psalms 71:5	Forneus
31. Lecabel	Psalms 71:16	Foras
32. Vasariah	Psalms 33:4	Asmodeus
33. Iehuiah	Psalms 94:11	Gaap
34. Lehahiah	Psalms 131:3	Furfur
35. Chavakiah	Psalms 116:1	Marchosias
36. Manadel	Psalms 26:8	Stolas
37. Aniel	Psalms 80:3	Phenex
38. Haamiah	Psalms 91:9	Halphas
39. Rehael	Psalms 30:10	Malphas
40. Ieiazel	Psalms 88:14	Raum
41. Hahahel	Psalms 120:2	Focalor
42. Michael	Psalms 121:7	Vepar
43. Veualiah	Psalms 88:13	Sabnock
44. Ielahiah	Psalms 119:108	Shax
45. Sealiah	Psalms 94:18	Vine
46. Ariel	Psalms 145:9	Bifrons
47. Asaliah	Psalms 92:5	Vual
48. Mihael	Psalms 98:2	Haagenti
49. Vehuel	Psalms 145:3	Crocell
50. Daniel	Psalms 145:8	Furcas
51. Hahasiah	Psalms 104:31	Balam
52. Imamiah	Psalms 7:17	Allocer
53. Nanael	Psalms 119:75	Caim
54. Nithael	Psalms 103:19	Murmur
55. Mebahaiah	Psalms 102:12	Orobas
56. Poiel	Psalms 145:14	Gremory
57. Nemamiah	Psalms 115:11	Ose
58. Ieialel	Psalms 6:3	Auns
59. Harahel	Psalms 113:3	Orias
60. Mizrael	Psalms 145:17	Vapula
61. Vmabel	Psalms 113:2	Zagan
62. Iahhael	Psalms 119:159	Valac
63. Anavel	Psalms 100:2	Andras
64. Mehiel	Psalms 33:18	Flauros
65. Damabiah	Psalms 90:13	Andrealphus
66. Mavakel	Psalms 38:21	Cimeries
67. Eiael	Psalms 37:4	Amduscias
68. Habuiah	Psalms 106:1	Belial
69. Roehel	Psalms 16:5	Decarabia
70. Yabamiah	Genesis 1:1	Seere
71. Haiaiel	Psalms 109:30	Dantalion
72. Mumiah	Psalms 116:7	Andromalius

In legend and literature

Shem HaMephorash figures in the legend of the golem, an animated anthropomorphic being in Jewish folklore that is created entirely from inanimate matter (usually clay or mud). The earthen figure is then animated by saying the Shem Hamephorash over it. Jorge Luis Borges refers to this legend in his poem The Golem and in his essay The Golem. The Shem haMephorash also appears in Borges' stories Three versions of Judas and The Circular Ruins.

See also

• Magic and religion

References

Works cited

• Alazraki, Jaime (1988). Borges and the Kabbalah: And Other Essays on His Fiction and Poetry. Cambridge University Press. ISBN 978-0-521-30684-3.
• Asprem, Egil (2012). Arguing with Angels: Enochian Magic and Modern Occulture. Albany: State University of New York Press. ISBN 978-1-4384-4192-4.
• Bacher, Wilhelm (n.d.). "Shem Ha-Meforash". Jewish Encyclopedia. The Koppelman Foundation. Retrieved 2013-07-22.
• Ballard, M. (2007). De Cicéron à Benjamin: Traducteurs, traductions, réflexions (in French). France: Presses Universitaires du Septentrion. ISBN 978-2-85939-985-6.
• Boldy, Steven (2013). A Companion to Jorge Luis Borges. United Kingdom: Tamesis. ISBN 978-1-85566-266-7.
• Boudet, Jean-Patrice (2002). "Magie théurgique, angélologie et vision béatifique dans le Liber sacratussive juratus attribué à Honorius de Thèbes". Mélanges de l'école française de Rome (in French). 114 (2): 851–890. doi:10.3406/mefr.2002.9254.
• Burton, Dan; Grandy, David (2004). Magic, Mystery, and Science: The Occult in Western Civilization. Indiana University Press. ISBN 978-0-253-21656-4.
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• Cavendish, Richard (1967). The Black Arts. Penguin Group. ISBN 978-0-399-50035-0.
• DuQuette, Lon Milo (2001). The Chicken Qabalah of Rabbi Ben Clifford. Weiser Books. ISBN 978-1-57863-215-2.
• Guggenheimer, Heinrich (1998). The Scholar's Haggadah: Ashkenazic, Sephardic, and Oriental Versions. Jason Aronson. ISBN 978-1-4617-1012-7.
• Hanegraaf, Wouter J., ed. (2006). Dictionary of Gnosis & Western Esotericism. Leiden: Brill. ISBN 978-90-04-15231-1.
• Izmirlieva, Valentina (2008). All the Names of the Lord: Lists, Mysticism, and Magic. University of Chicago Press. ISBN 978-0-226-38872-4.
• Jones, G. Lloyd (1993). "Introduction". On the Art of the Kabbalah (De Arte Cabalistica). University of Nebraska Press. ISBN 978-0-8032-8946-8.
• Kaplan, Aryeh (1989). The Bahir: Illumination. United States: Red Wheel Weiser. ISBN 978-0-87728-618-9.
• Mathers, Samuel Liddell MacGregor (2021). "Golden Dawn Lectures: Shem HaMephorash and The Seals of the Shem HaMephorash" – via G∴D∴ Library.
• McLaughlin, J. F.; Eisenstein, Judah David (n.d.). "Names of God". Jewish Encyclopedia. The Koppelman Foundation. Retrieved 2021-07-04.
• Melton, J. Gordon, ed. (2001). "Shemhamphorash". Encyclopedia of Occultism and Parapsychology. Vol. M–Z (5th ed.). Gale Group. p. 1399. ISBN 978-0-8103-9489-6.
• Page, Sophie (2012). "Uplifting Souls: The Liber de essentia spirituum and the Liber Razielis". In Fanger, Claire (ed.). Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. University Park: Pennsylvania State University Press. pp. 79ff. ISBN 978-0-271-05143-7.
• Reuchlin, Johannes; Goodman, Martin (1993). On the Art of the Kabbalah (De Arte Cabalistica). University of Nebraska Press. ISBN 978-0-8032-8946-8.
• Roling, Bernd (2002). "The Complete Nature of Christ: Sources and Structures of a Christological Theurgy in the Works of Johannes Reuchlin" (PDF). In Bremmer, Jan N.; Veenstra, Jan R. (eds.). The Metamorphosis of Magic from Late Antiquity to the Early Modern Period. Leuven: Peeters. pp. 231–66. ISBN 978-90-429-1227-4 – via University of Groningen.
• Rudd, Thomas (2006). McLean, Adam (ed.). A Treatise on Angel Magick. Weiser Books. ISBN 978-1-57863-375-3.
• Rudd, Thomas (2007). Skinner, Stephen; Rankine, David (eds.). The Goetia of Dr Rudd. Golden Hoard Press. ISBN 978-0-9547639-2-3.
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• Skinner, Stephen; Rankine, David (2010). The Goetia of Dr Rudd: The Angels & Demons of Liber Malorum Spirituum Seu Goetia Lemegeton Clavicula Salomonis: with a Study of the Techniques of Evocation in the Context of the Angel Magic Tradition of the Seventeenth Century. Llewellyn Publications. ISBN 978-0-7387-2355-6.
• Trachtenberg, Joshua (1939). Jewish Magic and Superstition. Behrman's Jewish Book House – via The Internet Sacred Text Archive.
• Véronèse, Julien (2012). "Magic, Theurgy, and Spirituality in the Medieval Ritual of the Ars notoria". In Fanger, Claire (ed.). Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. Translated by Claire Fanger. University Park: Pennsylvania State University Press. pp. 37–78. ISBN 978-0-271-05143-7.

Further reading

• Agrippa, Heinrich Cornelius. Three Books of Occult Philosophy. Book 3, part II, chapter 25 features the seventy two angels of the "Schemhamphorae." This was later copied by Francis Barrett in his book The Magus, in Chapter 21.
• Anon (1880). Sixth and Seventh Books of Moses. This pseudepigraphal work features an appendix titled "Semiphoras and Schemhamphoras".
• Avery, Maximus Tyrannus (2020). Book of the Hidden Name: Magick of the Shem HaMephorash Angels. Empyrus Publishing. ISBN 978-0-578-76540-2.
• Crowley, Aleister. Liber 78: A description of the cards of the Tarot. A commentary on the Tarot, Shemhamphorash, and Goetia.
• Fanger, Claire, ed. (2012). Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. University Park: Pennsylvania State University Press. ISBN 978-0-271-05143-7.
• Lenain, Lazare (1823). La Science Cabalistique. Refers to and expands upon Kircher's treatment of the 72-fold name (tying each angel to a different language's word for God), particularly in Chapter III.
• Meegan, William (2006). "The Sistine Chapel: A Study in Celestial Cartography" (PDF). The Rose Croix Journal. 3: 45–128. Archived from the original (PDF) on 2006-07-16. Discusses a possible relationship between Michelangelo's fresco in the Sistine Chapel and the Shemhamphorash.
• Wilkinson, R. J. (2015). Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century. Netherlands: Brill. ISBN 978-90-04-28817-1.

External links

The dictionary definition of shem hamephorash at Wiktionary