Professional Documents
Culture Documents
Karl Erich
Grozinger
merkavah
o f the H e k h a l o t mystics. I a p p r o v e
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KARL ERICH G R O Z I N G E R
10
He wrote with his finger with a flaming style upon the crown of my
head the letters by which were created heaven and earth, the letters
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THE NAMES OF G O D
12
14
15
KARL ERICH G R O Z I N G E R
16
quoted by Joseph D a n
1 7
18
The
19
barbara
or the
20
a n d in a n
apparently g n o s t i c n o t i o n , " F o r before all, Y o u r N a m e w a s e s t a b lished... the ' o f a n i m declare Y o u r N a m e p u r e , for Y o u r N a m e m a d e all
created b e i n g s . "
21
22
for t h e i n d u c t i o n o f the
25
24
23
Similarly, certain
a n d diverse s u c c e s s -
26
28
and treasure-vault o f n a m e s .
divinum
a s well as t o the
w h i c h s e e m s t o b e , in a d d i t i o n , a source
2 9
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THE NAMES OF G O D
30
Yehezqel:
Temirin 1, p. 128
T h e Prince dwells n o w h e r e but in Zebul...
A n d w h a t is his n a m e ? K i m o s is his n a m e .
R. Isaac said, M e ' a t a h is his n a m e .
R. Inyanei bar Sisson said, Bizbul is his n a m e .
R. T a n h u m the elder said, 'Atatyah is his n a m e .
Elazar N a d w a d y a s a i d , M i t a t r o n , like the n a m e of the P o w e r .
T h o s e w h o m a k e use o f the N a m e s a y , K a s Bas Bas K e b a s is his
n a m e , like the n a m e o f the Creator of the w o r l d .
31
shem kevod
malkhuto.
32
They
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KARL ERICH G R O Z I N G E R
shem kevod
malkhuto
le-olam
33
wa-ed.
3 4
c a n have
35
a n d a n e w center of p o w e r is activated,
3 6
cial, not the angel figures, the latter still b e l o n g i n g to the realm o f
thinking in p e r s o n a l c a t e g o r i e s . T h a t is w h y a central task o f the mystic
o n his h e a v e n l y j o u r n e y is t o learn the n a m e s up there a n d to teach t h e m
to the a d e p t s d o w n o n earth.
Typical o f this attitude is the f o l l o w i n g p a s s a g e o f the Schafer C o l l e c tion 337:
This is the n a m e w h i c h was revealed t o Rabbi A q i v a w h e n he
v i s i o n e d the M e r k a v a . A n d Rabbi A q i v a c a m e d o w n and taught it
to his disciples a n d s p o k e to them:
M y s o n s , be careful with this n a m e , it is a great n a m e , a n d e v e r y o n e
w h o uses it in fear a n d a w e , in purity, h o l i n e s s a n d humility, will
have plentiful offspring, success in all his p a t h s , a n d l o n g life.
Blessed art T h o u , O L o r d , w h o has sanctified us with H i s c o m m a n d m e n t s a n d c o m m a n d e d us t o sanctify His n a m e !
37
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THE NAMES OF G O D
38
n o t least a s a kind o f a u t o s u g g e s t i v e t e c h -
39
40
41
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KARL ERICH G R O Z I N G E R
4 2
43
M a n is
44
light.
O n the w h o l e , it s e e m s that the highest k n o w l e d g e o f m a n in this world
is n o t the k n o w l e d g e o f G o d , but the k n o w l e d g e of the celestial n a m e s ,
particularly those of Met a t r o n and G o d . T h e first m a n to w h o m this
highest k n o w l e d g e o f G o d ' s or Metatron's n a m e was granted is, besides
the transformed E n o c h - M e t a t r o n himself, M o s e s , the p r o t o t y p e o f all
Merkava-mystics.
45
46
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THE NAMES OF G O D
46
4 7
detail:
M a ' a s e M e r k a v a , S c h o l e m 28; Schafer 588
H e is H i s N a m e
a n d H i s N a m e is H e
H e is in H i m s e l f
a n d H i s N a m e is in H i s N a m e
c h a n t i n g is H i s N a m e
a n d H i s N a m e is c h a n t i n g .
48
Here, the e q u a t i o n o f n a m e a n d c h a n t i n g c a n p e r h a p s be u n d e r s t o o d
in the f o l l o w i n g sense: G o d manifests H i m s e l f as a s o u n d i n g or c h a n t e d
n a m e ; or e v e n m o r e , H e H i m s e l f is a s o u n d i n g n a m e ; a c h a n t e d s u c c e s sion of letters o f letters,
o n e s h o u l d bear this in m i n d b y m e a n s o f
w h i c h h e a v e n a n d earth c o u l d be created!
If m y o b s e r v a t i o n s s o far are correct, w e have the right to say that in
the H e k h a l o t texts we face the forerunners o f the later mysticism of
language o f the k a b b a l a , t o w h i c h G e r s h o m S c h o l e m dedicated his great
essay " D e r N a m e G o t t e s u n d die Sprachtheorie der K a b b a l a . "
49
50
Primary a m o n g t h e m is E n o c h - M e t a t r o n
who,
KARL ERICH G R O Z I N G E R
theology could
evidently
5 1
52
It s h o u l d
n o t then surprise us that this finds its m o s t concrete and logical e x p r e s s i o n in the n a m e Adonay
Ha-QatanP
54
5 5
56
called a n o n o m a t o l o g i c a l tradition.
2.
T h i s o n o m a t o l o g i c a l tradition represents an a u t o n o m o u s t h e o -
and theology
t h e o l o g y , the
Hekhalot-texts
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THE NAMES OF G O P
57
2.
If not otherwise stated, all quotations are from P. Schafer et al., Synopse zur
Hekhalot-Literatur
(Tubingen, 1981); 516: "This is the venerable and
awful name: 'BG YT' etc. ... these are the handed down 42 letters of the
Shem ha-meforash." Cf. 571.565; L. Blau, Das altjiidische Zauberwesen
(Budapest, 1898), p. 143:7 letters, 8 , 9 , 1 2 , 1 4 , 1 8 , 2 0 , 2 4 , 2 5 , 2 7 , 3 7 , 4 9 , 1 0 0
letters; and p. 144f, where he cites the 8th Book of Moses (F. Dieterich,
Abraxas, p. 200): "I invoke thee iyeyo etc. (75 vowels) the Great Name"; see
also below, n. 48; and M. Gaster, The Sword of Moses (London, 1896), p. 10:
"When comparing the ancient tradition with the new texts of Hebrew
literature, there can no longer be any doubt that the Name of forty-two, or
more or less, elements could not have been originally anything else but
words consisting of that number of letters..."; Blau, op. cit. p. 145.
4. 513.
5.
499,960.
6. 960,564,565; for five letters, cf. Gruenwald (above, n. 1), p. 176; 37,28,16
and 15 times the two letters YH, 491.
7. 49 Iff.
8. 561.
9. 564, 565; cf. 568, 841.
10. 364, 389, 637, 473, 421; cf. L. Blau (above, n. 3), p. 119, regarding the
prohibition to erase single letters of the Name, and cf. p. 104.
11. 637.
3.
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KARL ERICH G R O Z I N G E R
12. Here, one should mention again the theories of letters and numbers of
Marcus the Gnostic (Irenaeus, Adversus Haereses I, 14, 2), which Moses
Gaster noted in 1892 as a gnostic parallel for Shi'ur Quomah in which the 12
limbs of the "soma tes Aletheias" are inscribed with the 24 letters of the
Greek alphabet in the manner known as the AT-BaSH from the Hebrew
sources; cf. M. Gaster, Das Schiur Komah, MGWJ(1892), now in Studies
and Texts, (New York, 1971) pp. 1330-1353; cf. G. Scholem, Gnosticism, p.
37 and M.S. Cohen, The Shi'ur Qomah (New York-London, 1983), p. 24f.
The latter's discredit of this reference might be debated in the light of the
above findings, as here too, with Marcus, there is a counting of letters to
define names: the Universe is a name of 30 letters, likwise the Bythos,
Aletheia with twelve times two, the first Tetras has 24, the name of Arretos
has seven, Sige five, Aletheia seven and Christus six: "But when the name of
six letters was revealed, and when this one, who has in himself the six and
the 24, became flesh... then [mankind] lost in the knowledge of him their
ignorance and came from death to life, because this name became a path for
them, leading to the father of truth," Adv. Haer I 15, 2.1; and cf. F.
Dornseiff, Das Alphabet in Mystik und Magie (Leipzig-Berlin, 1925 repr.
Leipzig, 1980), pp. 6Iff., who refers to the common custom in the Magic
Papyri to give the number of letters of a magic name, for instance in the 8th
Book of Moses: "dein siebenbuchstabiger Name nach der Leiter der sieben
Klange," p. 37.
13. In particular, the aforementioned alterations of the letters of the Tetragrammaton; and cf. further 513: "And this is the Name of fourteen letters,
that is the one behind the Mezuza, opposite [the words] wehaya (Deut.
11:13): KWZW BM [W] KSZ [KWZW] [Temura for YHWH 'LHNW
Y H W H , cf. Trachtenberg, Jewish Magic and Superstition (New York,
1974), p. 92] and he goeth forth in fourteen ways in particular (biferat) and
by arithmetic [you get] the general of it (kelilotaw)... and you should be an
expert to give the general of it, from which ta'am and from which miqra he
will bring them forth in 72 ways...;" cf. BHM2, p. 114. The different forms
of names seem to be accordingly a result of the midrash ha-torah, an art
that was taught to Moses by Yefefiya, cf. Ma'ayan Hokma, BHM 1, p. 61;
cf. M. Idel, "Tefisat ha-torah be-sifrut ha-hekhalot we-gilguleha baqabbala," Jerusalem Studies in Jewish Thought (1981):28; J. Dan, "Hadre
merkava," Tarbiz 47 (1977/8):53, notes an identity of midrash shir hashirim, shi'ur quoma and the highest experience of the mystic before the
throne of God; and that shir ha-shirim, particularly in its physical descriptions, is nothing else than the names of God. This connection of highest
mystic experience and the exegesis-like combination of different letters into
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THE NAMES OF G O D
14.
15.
16.
17.
18.
19.
20.
21.
22.
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Surya the Prince of the Presence show to those standing to the left.
Immediately Dahabi'el the Prince, who is the head of the gate of the first
palace... and Tofi'el the Prince... seize you, from your right and one from
your left until they guide you and deliver you... to Tofihi'el the Prince who is
the head of the gate of the second palace..."; a.cf. 236. 413-417. 229. 204.
586. One can find a similar procedure in the Books of Jeu, for instance ch.
39: "When you come forth from all these places, say these names which I
have said to you, with their seals, so that you are sealed with them. And say
the names of their seals while their cipher is in your hand, and the watchers
and the ranks and the veils are drawn back until you go to the place of their
Father," Nag HammadvStudies XIII, ed. McL. Wilson (above, no.21), p. 89
and cf. pp. 90,119 ff. 127 ff.; cf. P. Schafer, "Engel und Menschen" (above,
n. 2); K.E. Grozinger, Musik und Gesang, (above, n. 18), p. 308f.
23. 302-303, 586, 568-569, 570; cf. Schafer, "Prolegomena ... (above n. 2)
24. 566, 568, 569, 499; cf. above, n. 8.
25. 337, see below; a name for everything, even reviving the dead, 512,511;
against forgetfulness, 336, 340; and particularly the Harba de-Moshe
606ff., and cf. Sefer ha-Razim, ed. M. Margalioth (Tel Aviv, 1966).
26. 8 2 6 - 8 2 7 , 6 2 3 , 5 0 1 .
27. 948-951,480-482,483,695ff;cf. M.S. Cohen, The Shi'ur Qomah (above, n.
12), p. 99ff., where he points to the appellative of Isis as myrionymos or
polynomos. Cohen believes that "The motivating factor in the development
of these traditions is probably the assumption that the magnificence of the
divine calls for a surfeit of names." In my opinion, here it is more the
intrinsic logic of the onomatologic thinking that must give the pleroma of
names to the supreme Godhead, as is the above cited (n. 14) Marcosian
reasoning: "Et si une seule lettre est a ce point immense, vois quel 'abime' de
lettres suppose le Nom entier, puisque... c'est de lettres qu'est constitue le
Pro-Pere." The assignment of specific names to specific limbs of the Shi'ur
Qomah should then be seen in a functional coordination of the name and
the respective limb (i.e every limb has the power of its name), rather than in
the urge to have to assign a plethora of names to a single deity, as Cohen
believes (p. 102).
28. 629ff, 59, 373, 78; BatM2, p. 354. M. Idel (above, n. 13) even observes a
kind of identity or at least extreme closeness of the names and Shi'ur
Qomah, pp. 39-40.
29. 57, 78, 79; BatM 2, p. 355.
30. 66, cf. Odeberg, 3 Enoch (New York, 1973), p. 25 of the index, s.v. heaven;
cf. the fragment of a Midrash Ma'ase Bereshit in MS Paris, Bibl. Nat. Hebr
711, p. 2b, published in Ozar Nechmad, 3 (Wien, 1860), p. 59; Arugat
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THE NAMES OF G O D
Ha-bosem, 2, ed. E.E. Urbach (Jerusalem, 1947), pp. 184,187; K.E. Grozinger, "Ich bin der Herr dein Gott, FJSt 2, (Frankfurt a M.), p. 288; and
Mahzor Vitry, Horowitz, 1922/3, pp. 323, 325, 324; Grozinger, op. cit., p.
290.
31. Temirin 1, (Jerusalem, 1972); P.S. Alexander, "The Historical Setting of the
Hebrew Book of Henoch," JJS 28 (1977): 156-180;cf. Scholem, Gnosticism,
p. 46, 47: "We may, accordingly, speak of two stages through which the
traditions concerning the seven heavens have gone. The first knows nothing
of Metatron and, forming a part of teachings not confined to the esoterics
alone, do not mention secret names that may have magical connotations.
The second stage, however, introduces these magical elements and puts
Metatron in the place of Michael." That there is a step-for-step superimposition of the onomatology on non-onomatologic texts seems again to be
corroberated by an observation of Cohen: "It should be noted that the
assignment of names to the divine limbs is characteristic only of section D ,
the text ascribed to R. Ishmael, and section F, the text attributed to R.
Nathan. The Aqiban text has no names for the limbs." Shi'ur Qomah, p.
103.
32.
33.
34.
35.
36. 4 7 0 , 2 0 5 , 3 1 9 .
37. 106; cf. Grozinger, Musik, (above, n. 18), pp., 308-315.
38. This might even be concluded from the parallelism of the tradition by Hai
Gaon, MGWJ 37, p. 23: "the one who wishes to envision the Merkava...
puts his head between his knees and whispers many chants and praises
toward the earth" and the one in HZ, Schafer 424: "everyone who wishes
to study this Mishnah and wants to read(lefaresh) the name as it is written
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KARL ERICH G R O Z I N G E R
39.
40.
41.
42.
43.
44.
45.
(be-ferusho) should put his head between his knees... and whisper to the
earth."
Cf. Cohen, Shi'ur Qomah, p. 69: "It seems, from all this, that the Shi'ur
Qomah was composed as a mystic meditation (incantation would be,
perhaps, too strong a term) on the Deity, the recitation of which was meant
to yield practical physical and metaphysical results... The Shi'ur Qomah is
thus at once liturgy and theurgy..."
306, 334, 168, 564; Griinwald, "Qeta'im," Tarbiz 38 (1969): 365.
Cf. 341, 340, 598, 676.
Cf. 392, 393, 469, 470.
302f. 404, 318, 651, 279, 310. cf. 656.
Similar statements: 580, 571, 564; the ability to name the angels itself is
regarded as wisdom, 581.
Cf. the discussion of the "Moses-Apokalypse" in my "Ich bin der Herr dein
Gott" (above, n. 30), p. 134ff.
46. The complex interrelation between this scene in the Shi'ur Qomah pieces in
Merkava Shelema, pp. 39b-40 (Schafer 957-961; 729; Cohen, Shi'ur
Qomah, Sect. Jx, p. 230-31), and the traditions in Schafer 396ff, 389-390,
473,733-736,385,486 need further investigation. It seems however that the
Shi'ur Qomah pieces are mainly a combination of traditions about the
name of Metatron that was given to Moses (cf. 473-474), and of the
tradition pertaining to the heavenly liturgy in which Metatron utters the
name of God (389-390) with the effect that the differentiation between the
names of God and those of Metatron were (intentionally?) blurred.
47. Cf. Cohen, Shi'ur Qomah, Sect. Lx, p. 243.
48. Cf. the above cited 972 and 557: "for His Name is in His strength and His
strength is in His name, He is His might and His might is He, and His Name
is in His Name ASB WGG..." Also R. Elior stated in her edition of Hekhalot
Zutarti (above, n. 13), p. 5, that the Deity in Hekhalot Zutarti is not
conceived as an idea but as a series of names, and that the essence of the
Deity is identical with its Name. A similar idea is found in the so-called 8th
Book of Moses, Dieterich, Abraxas, p. 194, in which the Name and the
Deity likewise seem identical: "Stored up in it [i.e. in this book] is the
powerful name, which is Ogdoas God, who orders and administrates
everything; under his command are the angels, archangels, demons, demonesses and all that is below in creation. There are four names at hand, the
one with nine letters and the one with 14 letters and the one with 26 letters
and the one here...
The one of nine letters; aeeeeioyo and the one of 14 letters: ysaysiayeiaoys,
the one of 26 letters:... (?)"; cf. Scholem's discussion on the Hebrew variant
of the Ogdoas in Gnosticism, p. 65ff., particularly pp. 69, 70.
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THE NAMES OF G O D
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