TIP OF THE DAY 27: Name.meaning > Kabbalistic part 2 of 2
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QUESTION: How do I find Kabbalistic interpretations of names through divine names?
Answer: Ask a question like “Give three examples with references of Kabbalistic interpretation of Biblical names through divine names.” of Perplexity or similar tool. Or, if you are studying a specific name “What is the Kabbalistic interpretation of Naomi using divine names?”
Three examples:
Here are three examples of Kabbalistic interpretation of Biblical names through divine names:
1. Abraham (אברהם):
The name Abraham contains the divine name "Heh" (ה), which was added to his original name Abram. This addition is seen as representing the infusion of divine presence and creative power into Abraham's being. The Zohar interprets this as Abraham embodying the sefirah of Chesed (loving-kindness), associated with the divine name "El" (אל)[1].
2. Moses (משה):
Moses' name is connected to multiple divine names. The Zohar associates Moses with the sefirah of Tiferet, which corresponds to the Tetragrammaton (YHVH). Additionally, Moses is linked to the divine name "Ehyeh" (אהיה), which God reveals to him at the burning bush. This connection is seen as representing Moses' unique prophetic status and his role as a channel for divine revelation[2].
3. David (דוד):
The name David is numerically equivalent to 14, which is also the value of the word "yad" (יד), meaning "hand." This is connected to the divine name "Yah" (יה), which also equals 14. Kabbalistic sources interpret this as indicating David's special connection to divine power and his role in bringing the Messianic era, associated with the complete revelation of God's name[3].
These interpretations demonstrate how Kabbalists use connections between personal names and divine names to reveal deeper spiritual meanings and roles of biblical figures.
The example of Naomi indicates that there is no interpretation based on this technique but tries to provide related information:
Based on the search results, there doesn't appear to be a specific Kabbalistic interpretation of the name Naomi using divine names. However, we can analyze the name's meaning and components from a more general Hebrew and Biblical perspective:
1. Etymology: The name Naomi (נָעֳמִי) comes from the Hebrew root נעם (na'em), meaning "to be pleasant, sweet, delightful, or beautiful".
2. Meaning: Naomi is typically interpreted to mean "my pleasantness", "my delight", or "my beloved".
3. Divine connection: While not explicitly Kabbalistic, Jones' Dictionary of Old Testament Proper Names suggests the name could mean "Pleasantness of the Lord", interpreting the final "i" as potentially referring to YHWH (the Tetragrammaton).
4. Spiritual symbolism: Metaphysically, Naomi has been interpreted to represent the soul or the divine feminine/love. Her story illustrates the soul's journey away from and back to its spiritual source.
5. Numerological significance: Though not strictly Kabbalistic, numerology reduces the name Naomi to the number 7, which is associated with seeking wisdom, spirituality, and esoteric knowledge.
While these interpretations don't specifically use divine names in a Kabbalistic sense, they do highlight the spiritual and metaphysical aspects associated with the name Naomi in Hebrew thought and Biblical interpretation. For a more precise Kabbalistic interpretation using divine names, one would likely need to consult specialized Kabbalistic texts or scholars.[4]
QUESTION: What is notarikon?
SOFTWARE: Simply enter the search argument “notarikon” into the All Search.
ANSWER: the Logos/Verbum synopsis is:
Notarikon is a method of interpretation and abbreviation in Hebrew texts, derived from the Greek word for "shorthand". It involves using single letters to represent words or phrases, or breaking down words to reveal hidden meanings[1][3]. This technique was believed by Talmudists to have been used as early as the time of Moses in composing the Pentateuch. Notarikon was primarily used in haggadic (non-legal) interpretations rather than halakic (legal) matters. Examples of notarikon include treating the first word of the Decalogue, 'anokhi, as an acronym for an Aramaic sentence, and deriving the name Maccabee from the initial letters of a biblical phrase. This method remains in use among Talmudic Jews, with applications in religious practices such as the Day of Atonement ritual[5].
QUESTION: How do I find Kabbalistic interpretations of names through notarikon?
Answer: Ask a question like “Give three examples with references of Kabbalistic interpretation of Biblical names through notarikon.” of Perplexity or similar tool.
Three examples:
Based on the search results, here are three examples of Kabbalistic interpretation of Biblical names through notarikon:
1. Reuben (Re'uven in Hebrew):
The name רְאוּבֵן (Re'uven) is interpreted as ראוּ בֵן (re'u ven), meaning "see (the) son". This interpretation is found in Pirke De-Rabbi Eliezer (PDRE) chapter 36.
2. Elijah (Eliyahu in Hebrew):
While not explicitly stated in the search results, the name Eliyahu (אליהו) is often interpreted in Kabbalah as a notarikon. The first part "Eli" (אלי) means "my God," while the last two letters "hu" (הו) are part of God's four-letter name YHWH (יהוה). This composition symbolizes Elijah's close connection to God and his role as a prophet.
3. AGLA:
Though not a biblical name per se, AGLA is a sacred name of God derived from a biblical verse using notarikon. It stands for "Atah Gibor Le-olam Adonai," which translates to "You, O Lord, are mighty forever." This is one of the most famous examples of notarikon used in Kabbalistic practice.
These examples demonstrate how Kabbalists use notarikon, a method of deriving deeper meaning by interpreting each letter of a word or name as an abbreviation for another word or concept, to uncover hidden spiritual significance in Biblical names and phrases.
QUESTION: How do I find Kabbalistic interpretations of names through permutation and combination?
Answer: Ask a question like “Give three examples with references of Kabbalistic interpretation of Biblical names through permutation and combination.” of Perplexity or similar tool.
Three examples:
Based on the search results and the query, here are three examples of Kabbalistic interpretation of Biblical names through permutation and combination:
1. The Tetragrammaton (YHVH):
The four-letter name of God, YHVH (יהוה), is interpreted through 12 permutations, which are then expanded to 72 Names. As stated in result [3]: "It has 4 letters and 12 permutations, 3 for each letter. Thus, from 4, we obtain 12. ... Each of the 12 has [another] 6 [permutations] yielding [a total of] 72 Names." This demonstrates how a single name can be expanded through permutation to reveal deeper mystical meanings.
2. Oneg (pleasure) and Negah (plague):
Result [2] mentions: "There is nothing higher than oneg [pleasure; ענג], or lower than negah [plague; נגע]." This example from Sefer Yetzirah shows how the same letters, when permuted, can create words with opposite meanings, revealing hidden connections and spiritual insights.
3. The 72 Letter Name of God:
This name is derived from three consecutive verses in Exodus (14:19-21), each containing 72 letters. As explained in result [3]: "The first triad is formed by taking the first letter of the first verse, the last letter of the second verse, and the first letter of the third verse. This same pattern - straight, backwards, and straight - is followed for the remaining 71 letters in each verse, to form 72 triads." This complex combination method creates a powerful mystical name.
These examples demonstrate how Kabbalists use permutation and combination of letters in Biblical names and verses to uncover hidden spiritual meanings and create new mystical concepts.[7]
QUESTION: What are the 72 names of God in Exodus 14:19-21?
ANSWER: copyright article 72 'Names' of G-d - The 3 verses of 72 letters each refer in sequence to the divine attributes of chesed, gevura, and tiferet. - Chabad.org
QUESTION: How do the names of God relate to the sefirot especially in the context of prayer?
ANSWER: from Perplexity:
The names of God in Kabbalah are closely related to the sefirot (singular: sefirah), which are the 10 emanations or attributes through which God creates and sustains the universe. Here's how they are connected:
1. Each sefirah corresponds to a particular name of God, reflecting its unique divine quality or attribute.
2. The names of God represent different ways in which divine energy is channeled through the sefirot into our world.
3. The seven names of God that are considered too holy to erase correspond to the lower seven sefirot.
Key relationships between sefirot and divine names include:
- Keter (Crown): Ehyeh (I Will Be)
- Chochmah (Wisdom): Yah
- Binah (Understanding): YHVH (pronounced Elohim)
- Chesed (Loving-kindness): El
- Gevurah (Strength/Judgment): Elohim
- Tiferet (Beauty): YHVH
- Netzach (Victory/Eternity): YHVH Tzva'ot
- Hod (Splendor): Elohim Tzva'ot
- Yesod (Foundation): El Chai (Living God), Shaddai
- Malchut (Kingdom): Adonai
It's important to note that:
1. These names are used in prayer and meditation to connect with specific divine attributes.
2. Kabbalists view the names as ways to relate to different aspects of God's infinite nature, not as separate deities.
3. The sefirot and corresponding names are seen as tools or modalities through which the infinite divine light (Ohr Ein Sof) is filtered to create and sustain our finite world.
4. In Kabbalistic practice, focusing on these names during prayer is believed to activate the corresponding divine energies and attributes.
Remember that in Jewish tradition, especially in Kabbalah, the use of divine names is considered very powerful and is approached with great reverence and caution.
QUESTION: Is there a relationship between Gregory Palamas' emanations and the Kabbalah emanations?
ANSWER: This is an example of the type of question that only a scholar could answer prior to the availability of tools such as Perplexity. However, it is also the type of question that tools are prone to hallucinations on as they are questions for which there are not extensive training materials. Verify each detail in at least two sources you consider reliable before accepting it.
There are some interesting parallels between Gregory Palamas' concept of divine energies and the Kabbalistic notion of sefirot, though they come from different theological traditions:
1. Both systems distinguish between God's essence and God's emanations/energies:
- Palamas differentiates between God's unknowable essence and His knowable energies that emanate from the divine essence.
- Kabbalah distinguishes between Ein Sof (God's infinite, unknowable essence) and the sefirot (divine emanations/attributes).
2. Both see the emanations/energies as ways God interacts with and manifests in creation:
- For Palamas, the divine energies are how God acts in the world and how humans can experience God.
- The sefirot are seen as channels through which God's creative power flows into the world.
3. Both maintain God's transcendence while allowing for divine immanence:
- Palamas' essence/energies distinction preserves divine transcendence while explaining God's presence in creation.
- Kabbalah uses the sefirot to explain how the infinite Ein Sof relates to the finite world.
4. Both systems have a triadic structure:
- Palamas speaks of essence, energies, and hypostases (persons of the Trinity).
- Kabbalah often groups the sefirot into triads.
5. Both relate their concepts to human attributes/soul powers:
- Palamas draws parallels between divine energies and human faculties.
- The sefirot are often correlated with human soul powers and attributes.
However, there are also important differences:
- Palamas was working within Christian Trinitarian theology, while Kabbalah comes from Jewish mystical tradition.
- The specific emanations/attributes differ between the two systems.
- Kabbalah tends to be more elaborate in its emanation structure compared to Palamas' essence-energies distinction.
While there are intriguing parallels, these likely stem more from both traditions grappling with similar theological questions rather than direct influence. The two systems developed largely independently within their respective faith traditions.[9]
[1] https://inner.org/names/namkel.htm
[2] https://www.chabad.org/library/article_cdo/aid/817362/jewish/The-Kabbalah-of-Divine-Names.htm
[3] https://inner.org/names/namhavay.htm
[4] https://www.truthunity.net/mbd/naomi and https://www.ifate.com/name-meanings/meaning-of-the-name-naomi.html and https://www.abarim-publications.com/Meaning/Naomi.html and https://jwa.org/encyclopedia/article/naomi-midrash-and-aggadah
[5] Adele Berlin, Marc Zvi Brettler, and Michael Fishbane, eds., The Jewish Study Bible (New York: Oxford University Press, 2004), 2135.and Isidore Singer, ed., The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day, 12 Volumes (New York; London: Funk & Wagnalls, 1901–1906), 339–340. and Bernard McGinn, ed., Jewish Mystical Autobiographies: Book of Visions and Book of Secrets, trans. Morris M. Faierstein, The Classics of Western Spirituality (New York; Mahwah, NJ: Paulist Press, 1999), 340. and Frederic William Farrar, History of Interpretation (London: Macmillan and Co., 1886), 101.
https://torahhashem.com/divine-codes-unveiled-exploring-notarikon-and-temurah-in-kabbalah/ and https://en.wikipedia.org/wiki/Notarikon and https://northernway.org/school/electives/qabalah/temnot.html and https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/notarikon
[7] https://www.livekabbalah.com/blog/divine-permutations-the-72-letter-name-of-g-d and https://thetrugmans.com/permuting-letters/ and https://www.chabad.org/kabbalah/article_cdo/aid/380598/jewish/Creation-and-the-Name-of-72.htm
https://www.sparknotes.com/philosophy/kabbalah/section6/ and https://en.wikipedia.org/wiki/Sephiroth and https://www.jewishvirtuallibrary.org/the-ten-sefirot-of-the-kabbalah https://www.myjewishlearning.com/article/sefirot/ https://www.chabad.org/library/article_cdo/aid/817362/jewish/The-Kabbalah-of-Divine-Names.htm
[9] https://www.sparknotes.com/philosophy/kabbalah/section6/ and https://www.chabad.org/kabbalah/article_cdo/aid/380376/jewish/Worlds-and-Emanations.htm and https://www.saintjohnchurch.org/saint-gregory-palamas-essence-energies-distinction/ and https://www.arcaneknowledge.org/catholic/palamas.htm and https://en.wikipedia.org/wiki/Sephiroth and https://www.chabad.org/library/article_cdo/aid/361885/jewish/The-Sefirot.htm and https://sites.google.com/site/thetaboriclight/theology/07-the-doctrine-of-the-trinity-in-the-theology-of-gregory-palamas
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."