The Twenty-Ninth Names

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Tau Malachi
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The Twenty-Ninth Names

#1 Postby Tau Malachi » Thu Apr 10, 2008 9:44 am

The Twenty-Ninth Names

The Twenty-Ninth Name of Gevurot: Resh-Yod-Yod

The Kabbalah teaches us that in the process of creation there were two cycles of the shebirat ha-kelim, the breaking of vessels – one was the natural result of the creative process itself, the great force of Or Ain Sof flowing into the space of creation through Adam Kadmon being too intense for the vessels to contain and, therefore, shattering and fracturing the vessels; the second had its cause in the first, the “sin” of Adam (the Human One) turning away from the Divine Light and cleaving to the darkness of matter and chaos.

The metaphysical reality of the shebirat ha-kelim is complex, but it teaches us a basic truth – creation, as yet, is imperfect and incomplete, and there is a need for tikkune: correction healing, mending, repair, rectification or restoration.

The Holy One has enacted the tikkune of the first shebirat ha-kelim; this is the generation of the Divine Names and Partzufim – the tikkune of the second shebirat ha-kelim is incumbent upon us, however, but the Holy One has given us the means through which it may be accomplished and empowered us to accomplish it: this is the purpose of the Divine Revelation of the Holy Torah and Gospel, and most especially the advent of the Messiah, the Divine Incarnation.

We have been made co-creators and co-redeemers with God, the Holy One – empowered to know and embody the presence and power of God, and ultimately to experience conscious union with God and Godhead; through this, God has ordained that we receive Godself, the Pleroma of Light.

This is a very great blessing, a very great honor, but also a very great responsibility – we labor with holy and divine beings, the angels of God, for the perfection and completion of creation, the fulfillment of the Divine Intention (Ratzon Elyon).

This is the purpose of the 144 Names, and all of the mysteries revealed to us in the Holy Torah and Gospel, and it is the purpose of the Sanctuary of Grace manifest in Yeshua Messiah – our empowerment as co-creators and co-redeemers with God.

Here we may speak an open secret of the 72 Names of Gevurot and Hasidim – each Holy Name brings about a necessary tikkune in our soul, as well as a necessary tikkune in the world of angels, world of souls and World of the Sefirot.

This is the true purpose of the 144 Names of God.

The tikkune of the first shebirat ha-kelim is enacted and accomplished by the Holy One, but the second is given to us, empowered by the Divine Revelation and Divine Incarnation; in that the cause of the second shebirat ha-kelim is in the first, the ultimate completion of the tikkune of the first breaking of vessels is in the second – hence, our capacity to bring about tikkune of the Great Name or World of the Sefirot through the tikkune of our soul.

The tzimtzum, constriction, which led to the shebirat ha-kelim, breaking of vessels, of course, was and is the generation and creation of darkness or evil. In effect this is ongoing, for just as through the power of the Name of God and good deeds we bring about the tikkune of creation, restoring and reintegrating sparks to the Light Continuum (Yahweh), so also through sin, through the generation and creation of negativity, darkness or evil, we cause a breaking or fracturing of the holy vessels.

This is the power of the co-creator and co-redeemer: it is a power for good or for evil, for the Divine Light and Life or for Darkness and Destruction.

As we know, darkness and evil come from the Side of Din – Judgment, the power of the tzimtzum; the result of this is well said in the Zohar, in Idra Rabba: “How long must we sit, limited within our own self?”

Essentially, all negativity, darkness or evil is an imbalance between Hesed and Din – it is an excessive amount of Din-Judgment, restriction or limitation; the egoistic self, the desire to receive for self alone, representing a severe restriction or limitation of the Divine Light, and representing the generation of great shades and shadows, klippot.

All negativity, darkness or evil has its root in this: selfishness.

In this Holy Name is the remembrance of the great power that is in us – the power of the co-creator and co-redeemer; but also in this Name of God is the power to dispel the klippah of selfishness, our bondage within our own self.

Now, as we have said, this great power in us is a power for good or for evil – it is a power that will determine the fate of the world, for we are the world and the world is us.

The Kabbalah teaches something that is very fantastic, something that has been echoed by the mystics of the inner wisdom traditions around the world – taught by all of the holy and enlightened ones; there is no such thing as a “natural disaster” in the way we would think of it in the unenlightened condition, but all catastrophic events have their root and cause in our own negativity, whether those directly created by humankind, such as wars and poverty, or those that are seemingly “natural,” such as earthquakes, tsunamis, hurricanes, droughts, pestilence and disease.

Essentially, the power that is in us is far greater than we can imagine or comprehend in the unenlightened condition – we literally create the reality of our experience; it is all the radiant or magical display of our own mind, consciousness or soul.

In this regard, for just a moment, we might contemplate Master Yeshua calming the great storm on the Sea of Galilee – if a potential disaster can be abated by the power of the Word of God in the Master, then, by that same power in us, disaster can be precipitated.

Indeed! The Holy Master himself addresses this by speak of the lack of faith in his disciples in the midst of the storm, and elsewhere by speaking of the power of faith to “move mountains.”

The Holy Kabbalah says that the cause of the most violent and destructive catastrophes is the darkest and most evil of all forms of negativity – hatred.

In selfishness we become bound upon in desire and fear – fear being a severe distortion of desire-energy; fear gives way to anger, and anger gives way to hatred, and in hatred we become bound to the darkest dominions of the Other Side. The energy of hatred is completely destructive and invokes radical movements of destruction, catastrophic disaster.

The destructive force of hatred not only affects our world, but it reaches into the inner worlds of the angels, souls and the Holy Sefirot – it causes great damage to our soul and to holy vessels, great sorrow and suffering.

In this Holy Name, however, is the power to dispel this greatest of evils, this darkest of klippot – the power to liberate ourselves from the extreme selfishness of hatred.

Now it may seem that we have taken the long path in contemplation of this Holy Name, veering into deep metaphysical mysteries, but the knowledge and understanding of the process of tikkune is in this Name of God. In truth, though we may speak of the shattering or destruction of klippot, the impure vessels or forms that darkness or evil assumes, it is not that we wish to actually destroy evil, but rather our aim is the redemption of all, including the redemption of evil. The mystery of the redemption of evil is in this Holy Name, and in it is the power to draw up the sparks of holiness bound up in great darkness or evil and to instantaneously reintegrate them with the Light Continuum – a power of radical tikkune.

According to Christian Mekubalim, in this Holy Name of God is the power of the redemption of Samael or Satan in the End-Of-Days; a prophecy of redemption strongly echoed by our Sufi brothers and sisters – the mystics of the inner tradition of Islam.

Resh is the Face of Evil, and the first Yod is the holy spark bound up in it being drawn out of it; the final Yod is the reintegration of that holy spark with the Light Continuum (Yahweh) – redemption as manifest in Yeshua, “Yahweh delivers.”

In the first line of the Templar vow in the Order of St. Michael we are told: “Do not fear in the Face of the Enemy,” but we may also understand this to mean, “Do not hate the Enemy,” and so we may say, “Do not fear and hate the Enemy, but rather seek redemption of the Enemy” – when the Enemy is redeemed your tikkune and salvation is complete.

*This is a profound contemplation among Templars – it is their noble ideal; therefore Templar initiates are well acquainted with the Holy Name and invoke it often.

A Meditation with the Name: Banishing the Hatred

At times we do fall into the great sin or negativity of hatred, and hold great ill-will towards other individuals and other groups of people, and so we entertain very dark and violent thoughts about them – we are in the grip of the greatest darkness or evil when this happens.

Indeed, we may justify and whitewash our prejudices and hate – but nevertheless they are what they are; with rigorous self-honesty and vigilance we must root this great darkness of the violent inclination out of ourselves, and in place of it we must cultivate the Open Heart, the Sacred Heart.

When we look and see ourselves bound up in prejudice and hatred, even hatred of evil-doers, confessing it and repenting of it, and calling upon this Holy Name, we can dispel the klippah of hate and draw out the holy spark of awareness and love that is in it.

Turn to God in prayer, and cleaving to the Messiah and Shekinah of Messiah, open to the Holy Light of God from above – and expose the dark shadow of prejudice and hatred to the Divine Light, acknowledge it in the presence of Yahweh and letting go of it.

Cleave to the Sefirot of the Middle Pillar in ascent, and with Eheieh merge yourself with Hayyah Yeshua; then unify Shaddai with Yahweh, and Elohim with El.



Then envision and intone the Name: Ra-Yo-Ya

Know the sin of hatred forgiven in Yeshua Messiah and know the klippah of hatred dispelled by the power of this Holy Name; as you continue to chant the Holy Name let it be a prayer for the liberation of all souls from the klippah of hatred.

When you conclude the chant, then take up the chant of Yahweh Shalom as a prayer for peace and let your heart be filled with the love of the Messiah and the wish for the peace of the Messiah in the world. This completes the movement.

This is the practice.

*Giving and Receiving with friends, strangers and enemies may be joined to this, as well as the celebration of the Holy Wedding Feast.

Remember, every time you root out negativity or darkness from within yourself, you root out negativity and darkness from the world – be vigilant rooting out darkness in the service of heaven and good of all.

A Practice among the Navim: The End of Evil – the End of Days

There is a simple practice, yet one that is most profound – it is simple, but it is not easy; yet, when it transpires there is no effort, for Divine Grace accomplishes it.

Let the daughter or son of the navim contemplate and meditate upon the Book of the Apocalypse, seeking to glean the Wisdom of Yahweh in it; and let them tend to a continuum of self-purification. In this way let them prepare themselves for this essential practice – when they have prepared themselves, let them take up the practice.

Taking up the practice of Union with the Risen Messiah, let them pass into Union – as the Messiah let them envision the whole world as their Rainbow Aura; let them envision the entire world and all who are in it formed of translucent rainbow light – all shining like a rainbow in the sky of infinite space, an illusory appearance.

Let them intone: Yo-Ra-Ho-Ya-VaHo-Ha

Then let them intone the Name: Rey-Yo-Yo, and add Ah; as they intone this let them envision themselves as the Risen Messiah and the entire world taken up in Divine Rapture, passing into Union with the Clear Light (Hayyah Abba).

*Let them envision the End-Of-Days.

When they and the world spontaneously reappear, let them rejoice in the presence of Yahweh Elohim, praying for the enlightenment and liberation of all and blessing all, and let them celebrate the Holy Wedding Feast. This completes the movement.

This is the practice.

*This practice is among those called “Perfect Purity” and “Perfect Joy.”

Angels of the Holy Name

The angels of this Holy Name are Rashniel, Yafn’iel and Yachkimiel; they are from the order of the Hayyot Ha-Kodesh and it is said that they know mysteries of the Union of Day and Night – and it is also said that they hold secret knowledge of the Final Conflict, though not of the time and season it will transpire.

This completes our sacred discourse on the Twenty-Ninth Name of Gevurot through God’s good grace. Hallelu Elohim – Praise God! Amen.

The Twenty-Ninth Name of Hasidim: Vau-He-Peh

Vau is Zer Anpin and He is Nukva, the energy of the Groom and the Bride, and Peh is the mouth that speaks their knowledge, understanding and wisdom (Habad) – in this Holy Name is the knowledge of the Inner and Secret Gospel, and the empowerment to speak it or preach it.

On an inner level the Groom and the Bride are the descending and ascending forces of the Serpent Power – specifically, they are the Divine Light from above and the Holy Fire from below; these embrace one another in the Sanctuary of the Heart, and what they conceive in the Sacred Heart is spoken in righteousness. This Name of God blesses and empowers us to bring these twin forces into union in the Sanctuary of the Heart and to speak from our heart.

The Human One is the Speaking One, and in Genesis Adam – the Human One, is called the Namer; this reflects an essential mystery of the Human One as the image and likeness of God, for with Ten Holy Utterances God brings creation into being – God speaks creation and is also rightly called the Speaking One.

Speech or communication is the very essence of the human world, and it is the very essence of the world of angels, which is the speaking of the Word of God; as St. James teaches us, it is a great power for good or for evil, for with our speech we may speak the Word of God or speak the words of the Other Side, and we may bless or we may curse, we may build up or we may tear down – most profoundly, what we speak comes into being, like a magical spell or prophecy.

This is a Holy Name that empowers us to Right Speech, which includes Right Silence; hence, it is a Name of cleaving to the Messiah and Shekinah of Messiah, and of speaking in Ruach Ha-Kodesh.

Calling upon this Holy Name, what is spoken will come to pass – you must just know how to speak it.

There is another great power of speaking in this Holy Name, for it empowers the speaking of the Names of God so that the angels hear them for good, for mercy, and come in peace; this Name ensures the Supernal Influx is received from the World of the Holy Sefirot in the world of angels, and so it ensures that prayers are uplifted into the presence of the Holy One above.

In this Holy Name of God is the mystery and spiritual power of prayer – a power through which miracles happen.

As you might surmise, in this Holy Name is the power of the conception of the Holy Children of Our Lord and Our Lady, and it corresponds to mysteries of the arayot through which angels are invoked to live and move among us.

A Holy Meditation with the Name: The Speaking Heart

Right Speech – the mouth of the Holy Tzaddik, has its root in the Sacred Heart; and so all righteous speech is speaking from the heart – not from the husk of Klippah Nogah that encrusts the heart, a hardened heart, but rather a soft heart, an open and spacious heart that make room for everyone and everything.

When you wish to speak from your heart, or when you wish the empowerment of Ruach Ha-Kodesh to speak the Gospel of Peace, cleaving to the Messiah and Shekinah of Messiah, call upon this Holy Name.

Go within and abide within, and envision the Spiritual Sun in your heart and envision yourself in the Body of Light – put on the Blessed Name of Yeshua and generate the Sacred Heart, opening your heart to have love and compassion for all your relations.

Then, join your soul to the Holy Sefirot of the Middle Pillar from Malkut to Keter Elyon, and call upon Hayyah Abba in the Blessed Name of Yeshua Messiah for the spiritual empowerment to speak your heart or your faith; and in your prayer unify Yahweh with Adonai:


Then, intone the Name: Va-Hey-Pey.

Receiving the blessing and empowerment from the Holy One and Shekinah, do not premeditate what you shall speak, but go and speak from your heart and soul, and let the Holy Spirit speak with, in and through you – go and speak, trusting in the Spirit of God.

When what is to be spoken has been spoken, give praise and thanks to God, and pray that all might be able to remember and speak from their hearts – pray for the outpouring of the Holy Spirit upon all peoples as promised in the Second Coming. This completes the movement.

This is the practice.

Remember what St. James teaches us, and always guard your speech – cultivate positive speech and avoid negative speech, and when it is right, learn to be silent.

A Practice among the Navim: The Messenger–Malak

There are times that a holy tzaddik or navi will be asked to inquire about a matter on behalf of a person or peoples, and there are times the Holy Spirit calls them to approach the interior Holy Shekinah to receive the word of Yahweh for a person or people – when called as God’s messenger, the tzaddik or navi may call upon this Holy Name seeking the word of Yahweh and the empowerment to speak it.

They will take up a continuum of prayer and worship corresponding to the nature of the inquiry or call, and they will make appropriate offerings to the Holy One and Shekinah – all depending on the nature of the request, this continuum may be very simple or extremely elaborate. Essentially, they will seek to generate the merit necessary on behalf of the person to fulfill what needs to be done, and at times they may ask the person or people for whom they are taking up the continuum to actively participate in the generation of merit, giving them instructions about what is to be done.

When it is time, they will call upon the Name.

Secluding themselves, they will bind their soul to the Holy Sefirot and they will put the Holy Name of Yahweh Elohim before them; and they will invoke the fullness of the Holy Shekinah, drawing down shefa from all of the Sefirot into her – as they do this, they will unify the Holy Names of the Middle Pillar: Eheieh with Yahweh, Yahweh with El Shaddai and El Shaddai with Adonai.

Then they will intone Yah Yahweh Yeshua Eheieh, activating the Name, and they will intone the Name: Va-Ha-Pey.

They will abide in hitbodedut waiting upon the Holy Spirit – when she moves them and speaks in them, they will go and speak the word of Yahweh given to them.

When the movement is complete, they will worship Ha-Shem.

This is the practice.

*The tzaddikim or navim may also call upon this Holy Name so that others receive the word of Yahweh and experience Ruach Ha-Kodesh to speak the Word in the Spirit; hence, they may call upon it to impart an empowerment.

Angels of the Name

Vatemiel, Hamashael and Pedriel are the angels of this Holy Name; they come from the order of Hashmalim and teach secret ways of speech or communication – hence, they hold knowledge of the inner gradations of Light Transmission.

This completes our sacred discourse on the Twenty-Ninth Names of Hasidim and Gevurot through the blessing and empowerment of Ruach Ha-Kodesh. Hallelu Ruach Gadol – Praise the Great Spirit! Amen.

O Yahweh Elohim, we praise and bless Your Holy Name, and we pray that Your Holy Shekinah might continue to rest upon us and empower us in the service of heaven – may Your Supernal Blessings pour out upon all beings. Amen.

Blessings & shalom!
Tau Malachi
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Drawing out the Holy Spark from Prejudice and Hate

#2 Postby Martina » Sun Aug 17, 2014 7:40 am

Shabbat Shalom Dear Friends!

I have been contemplating the 29th name of Gevurot. What stands out to me is how we can overcome prejudice and hatred by expanding our view.

Our Tau shared: “When we look and see ourselves bound up in prejudice and hatred, even hatred of evil-doers, confessing it and repenting of it, and calling upon this Holy Name, we can dispel the klippah of hate and draw out the holy spark of awareness and love that is in it.”

The story of the defiling of Dinah, the daughter of Jacob and Leah from Genesis 34 has particularly come to mind:

“1Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land.
2 And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her.
3 And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her.
4 So Shechem spoke to his father Hamor, saying, “Get me this girl for my wife.”
5 Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came.
6 And Hamor the father of Shechem went out to Jacob to speak with him.
7 The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob’s daughter, for such a thing must not be done.
8 But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter. Please give her to him to be his wife.
9 Make marriages with us. Give your daughters to us, and take our daughters for yourselves.
10 You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it.”
11 Shechem also said to her father and to her brothers, “Let me find favor in your eyes, and whatever you say to me I will give.
12 Ask me for as great a bride price and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife.”
13 The sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah.
14 They said to them, “We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us.
15 Only on this condition will we agree with you—that you will become as we are by every male among you being circumcised.
16 Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people.
17 But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone.”
18 Their words pleased Hamor and Hamor’s son Shechem.
19 And the young man did not delay to do the thing, because he delighted in Jacob’s daughter. Now he was the most honored of all his father’s house.
20 So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying,
21 “These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters.

22 Only on this condition will the men agree to dwell with us to become one people—when every male among us is circumcised as they are circumcised.
23 Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.”
24 And all who went out of the gate of his city listened to Hamor and his son Shechem, and every male was circumcised, all who went out of the gate of his city.
25 On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took their swords and came against the city while it felt secure and killed all the males.
26 They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem’s house and went away.
27 The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister.
28 They took their flocks and their herds, their donkeys, and whatever was in the city and in the field.
29 All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered.
30 Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.”
31 But they said, “Should he treat our sister like a prostitute?”

I think this story has many layers, but there never seems any justification for the killing of all the men. It seems that with this deed Simeon and Levi greatly endangered Jacob and his family. I see prejudice and hate springing from a narrow focus on the deed of an evil-doer, in this case Shechem.

The story points to the need to take responsibility for our energies instead of blindly reacting. When we are focused on the one dark deed that is difficult to uplift we are in danger of loosing control. In the face of great evil that startles us it can be a very intense process to broaden our view and see the spark of light, love and peace in others. In this context I wonder what Lord Yeshua went through when he forgave this tormentors on the cross? In this moment it seems that Yeshua was not without negative emotions, but that he was able to completely uplift them by being rooted in the Holy One. Also what Elder Sarah shared about Rega, pause, comes to mind in connection with this and is greatly appreciated. I would be very grateful to explore this movement more with others and also for any corrections and clarifications.

Blessings and Gratitude,


Tau Malachi
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Re: The Twenty-Ninth Names

#3 Postby Tau Malachi » Mon Aug 18, 2014 12:11 pm

Grace and peace to you in Hayyah Yeshua!

Looking deeper into the mysteries of this Name of God, and consider other intentions for which it might be invoked is good, for all of these Names of God have within them an array of spiritual powers, and various layers of mystery, and therefore can be invoked for a number of different reasons, well beyond what has been provided here. What is given here is just a beginning, and as insights and questions on the Names arise in this forum, so perhaps deeper mysteries of the Names might be drawn out.

Above we have spoken of the power in this Holy Name to overcome two of the most significant klippot, selfishness and hatred, but naturally this Name can be invoked to overcome virtually any klippah. Joined with this, the Twenty-Ninth Name of Gevurot is also invoked by navim, the seers or prophets, for the clarification of the mirror of prophecy, or an ascent from the hazy mirror to the clear mirror. This also corresponds with a clarification of consciousness for the removal of obstructions to look and seeing, listening and hearing, Reality as It Is, or God as God Is. If one understands that this is a process of Ani, self, becoming Ain, no self, in a merger with the Holy One, then one will know that something of the mystery of Anoki, “I am,” the first word of the First Commandment, is in this Name, as well as Eheieh, "I shall be."

Naturally, if and when there is a full merging with the One, there a new self generated, one founded upon Divine or Enlightened Being (Messiah).

This is a rather lofty aim, but something of this process occurs as we ascend from one grade of consciousness and intelligence to another, one self disappearing as another appears, and therefore this is among the Names invoked for an ascent into a higher grade of consciousness, or greater gradations of nearness to the Holy One.

If we look at the words corresponding with the letters of this Name of God it is interesting, for you have a face and two hands. This can be considered in one of two ways, either as the face of God or face of the Human One. When considered as the face of God and hands of God, the hands may be understood as Judgment and Mercy. At times this Name is invoke to bring about a shift from Judgment to Mercy, or to “sweeten Judgment.” Joined with this, it can also be invoked as a prayer for a direct empowerment or anointing from God with any of the Divine Attributes or Divine Powers. When considered as the face and hands of the Human One, this implies a sacred priest in the divine action of blessing, and it implies the laying on of hands by holy apostles and the play of Light Transmission. Often, in the mist of blessing or engaging in Light Transmission this is a Name of God, or “Mystic Word,” intoned. As perhaps you might imagine, when invoked during a blessing or energetic transmission, it is also a prayer/invocation of that spiritual empowerment to be received directly from the Infinite One.

In this, perhaps we may see how the spiritual works associated with this Name expand, and perhaps we may acquire new ways to gaze into the mysteries of this Name.

I don’t know that in this forum I’m inclined to discuss passages or potions of Scripture reflecting klippot that are overcome by the Names, or passages or portions that may be associated with the Names, but rather in this forum I’m inclined to direct discussion of mysteries of the Names themselves, and letters composing them, the revelations of permutations of the Names, and such. How we might associates them with passages or portions of Scripture would be better taken up in our forum for the discussion of mysteries of the Scriptures, and that will allow for broader, more swirling discussion between knowledge of the Names and knowledge of esoteric meaning of the Scriptures.

Shalom Aleichem!
Tau Malachi

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Re: The Twenty-Ninth Names

#4 Postby Martina » Mon Aug 18, 2014 11:55 pm

Greetings and Blessings in the Light of the Messiah!

Dear Tzaddik, I am very grateful for the further mysteries of this name of God that have been shared at this time. Please forgive me for posting my question concerning a passage from the Scriptures here. I am sorry, it was not clear to me that this is not the right place for it. I am going to repost it where you suggested.


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