Divine Names: Like Holy Keys

You, my brother and soul mate, have asked me to show you the pathway to the Names of the Ever-Blessed G‑d so you may derive what you will from them and reach the place that you desire. Even though your enthusiasm is far greater than your question, I still feel compelled to divulge to you the way the light is disseminated and how G‑d wants us to reach it.

When you have learned this, then G‑d will answer when you call. You will be one of those who are truly close to Him and you will love Him with all your heart. Yes, you will delight in G‑d, and He will grant you all that you ask.

Surely you must be aware - even if you haven't heard - of the Divine Beings in the world of G‑d [Havayah], the G‑d [Havayah] of the universe, for whom the upper and lower worlds tremble and from whose dread the earth shudders. "Before His fury who can stand, who will rise when He is angry?" (Nahum 1:6)

"Who puts no trust in Holy Ones; [and] the heavens are not guiltless in His sight. What then of one loathsome and foul [as a mortal] man who drinks wrongdoing like water?" (Job 15:15-16)

How could a mortal conceive of using His Holy Names as an axe is used for hewing wood? Who would connive to cast his hand on the crown of the kingdom and then dare to use if profanely? Wasn't it our Sages who said, "Anyone who utters the name of G‑d as rendered by its letters has no portion in the World to Come"?

It was none other than the exalted saint Rabbi Hanina Ben Tradyon who, even though he transgressed this prohibition, did not do so for any profane or facile purpose. He wanted only to glorify Him and learn His blessed ways, yet still he was punished. How much truer it is for us who are so poor and ill-equipped. Look at what G‑d Himself has written in His Torah: "You shall not swear falsely by the name of G‑d, your L-rd." (Deut. 5:11)

Even though the primary prohibition is against making false oaths, the verse also carries a secondary meaning which teaches us not to use His Name in vain. The verse could have taught us the primary prohibition by saying simple, "You shall not swear false oaths in G‑d's name" instead of stating, "You shall not swear falsely by the name of G‑d, your Lord."

Both meanings are implied. Moses, our teacher, peace be with him, learned the secret utterance of G‑d's name from the ministering angels when he went up on high. [Yet he needed to] caution Israel, stating: "For the name of G‑d I proclaim; [….they may only] give glory to G‑d."

If angels on high are admonished not to mention the name of the Blessed G‑d, how much truer for mere mortals, who will some day rot in graves! How much more offensive would it be for one who had been tempted [for his own designs] to use profanely the Crown of their Creator, especially in these days when no one is expert in mentioning the Holy Names and the practical uses of their application!

Such people will bring upon themselves only their own ruin. As our Sages have stated, "Anyone who does not tend to the glorification of his Creator would be better off not having been created. Heed my voice, my son, and lend your ears to my counsel. 'My son, if sinners entice you, do not yield.' (Proverbs 1:10)"

If they say, "Come along, and we will give you the Names and incantations which can be practically employed," do not go along with them, my son. Keep your feet from following their path, for those Names and their application are really a trawl for catching souls that will only be led to ruin. Our Sages truly did possess the Holy Names as received from the Prophets, like the Seventy-Two Letter Name, the Forty-Two Letter Name and the Twelve Letter Name, as well as the many other sacred names. They could have produced signs and wonders, yet they made use of them only during times of oppression and for the sanctification of G‑d's Name.

Rabbi Meir, for example, saved his sister-in-law from being confined to a brothel by telling the gentile guard, ["If you help me then] every time you find yourself in trouble say, 'The G‑d of Rabbi Meir answer me,' and you will be saved". Even though he had given this formula to the gentile [to save his sister-in-law, when Rabbi Meir himself was in need he refrained from uttering the Holy Name and opted to run away instead. Thus we have it recounted in the first chapter of Talmud, Avoda Zara].

Similarly, the story of Honi HaMa'agel, or the matter of Rava and King Sabor as told in tractate Taanit, or in the case of David when he dug the foundations of the Temple and the deep waters rose and threatened to flood the world, as it is recorded in tractate Sanhedrin. (Talmud Yerushalmi 38a)

It is within the parameters of our historical covenant, however, that those who want their needs fulfilled by employing the Holy Names should try with all their strength to comprehend the meaning of each Name of G‑d as they are recorded in the Torah, names such as Eh-yeh, Y-ah, Havayah, Ado-nai, E-l, Elo-ah, Elokim, Sha-dai, Tze-vaot.

One should be aware that all the names mentioned in the Torah are the keys for anything a person needs in the world. When one contemplates these Names one will understand that all of the Torah and the Commandments are dependent upon them. Then when he knows the purpose of every Name, he will realize the greatness of "He who spoke and thus the world came into being". He will be fearful before Him and he will yearn to cleave to Him through His blessed Names. Then he will be close to G‑d and his petitions will be accepted, as it is written:

"I will keep him safe, for he knows My Name. When he calls on Me I will answer him."