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Difference between revisions of "Shem HaMephorash"
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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 [[Kabbalistic angel|72 Angels of the Shem Hamephorash]] in his 1517 book ''[[De Arte Cabbalistica]]''. According to Bernd Roling, | 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 [[Kabbalistic angel|72 Angels of the Shem Hamephorash]] in his 1517 book ''[[De Arte Cabbalistica]]''. According to Bernd Roling, | ||
<blockquote> | <blockquote> | ||
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. | 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 [[metaphysics|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. | ||
</blockquote> | </blockquote> | ||
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==Earliest textual variant== | ==Earliest textual variant== | ||
According to Valentina Izmirlieva, "The earliest extant text that documents a reconstruction of ''shem ha-mephorash'' on the basis of this passage (Exodus 14:19-21) is the classic Kabbalistic work ''[[Sefer HaBahir]]'', first made known in manuscript form in Provence between 1150 and 1200. The complete reconstruction of the name is available in a number of sources in English; see, for example, the critical bilingual edition of Johannes Reuchlin's famous treatise '' | According to Valentina Izmirlieva, "The earliest extant text that documents a reconstruction of ''shem ha-mephorash'' on the basis of this passage (Exodus 14:19-21) is the classic Kabbalistic work ''[[Sefer HaBahir]]'', first made known in manuscript form in Provence between 1150 and 1200. | ||
The complete reconstruction of the name is available in a number of sources in English; see, for example, the critical bilingual edition of Johannes Reuchlin's famous treatise ''[[De Arte Cabbalistica]]'' (1517). | |||
The ''[[Sefer HaRazim]]'' was the earliest text which dealt with the magical properties of the divine names. | |||
==See also== | ==See also== | ||