Shem HaMephorash

Short description: Hidden name of God in Judaism and occultism

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Shem HaMephorash (Hebrew: שֵׁם הַמְּפֹרָשׁ Šēm hamMəfōrāš, also Shem ha-Mephorash), meaning "the explicit name", was originally a Tannaitic term for the Tetragrammaton.[1] Early sources, from the Mishnah to the Geonim, only use "Shem haMephorash" to refer to the four-letter Tetragrammaton.[2] In the Rishonic period, the same term was reinterpreted to refer to a 42-letter name.[3] In Kabbalah, it may also refer to 22 or 72-letter names, the latter being more common.[4]

## Contents

* 1 12- and 42-letter names
* 1.1 12-letter name
* 1.2 42-letter name
* 2 22-letter name
* 3 216-letter, 72-fold name
* 3.1 In Judaic Kabbalah
* 3.2 In Christian Kabbalah
* 3.3 In Hermetic Qabalah and Goetia
* 3.4 Reuchlin's angels of the Shem HaMephorash
* 4 In folklore and literature
* 5 See also
* 6 Notes
* 7 References
* 7.1 Citations
* 7.2 Works cited
* 8 Further reading
* 9 External links

## 12- and 42-letter names

In addition to the Shem haMephorash, b. Qiddushin 72a describes a 12-letter name and a 42-letter name.[4] By the start of the Rishonic period, the term "Shem haMephorash" could also be used for the 42-letter name, and this interpretation was retrojected into the Mishnah.[3]

### 12-letter name

The medievals debate whether the 12-letter name is a mundane euphemism,[5] unknown,[6] YHVH-EHYH-ADNY (יהוה אהיה אדני),[7] or YHVH-YHVH-YHVH (יהוה יהוה יהוה).[8] Wilhelm Bacher[9] and Adolphe Franck[10] suggest that the 12-letter name was Chokmah)-Tevunah)-Da'at (חכמה תבונה דעת), but the doctrine of the Sefirot originated in the 13th century, roughly a thousand years after the 12-letter name was first described.[11] A. Haffer suggests that it is אל יהוה אלהינו (El YHVH Elohenu) from Deut. 6:4.[12]

### 42-letter name

Wilhelm Bacher[9] and Adolphe Franck[10] suggest that the 42-letter name was the full 10 Sefirot, but the Sefirot did not yet exist in Talmudic times.[11] J. Goldberger argues that the 42-letter name was derived by gematriya, representing either אהיה אהיה or אלוה.[13] Ignatz Stern wrote that it represents the names listed by Sifra d'Tziuta Ch. 4,[lower-alpha 1][14] winning the support of Ginsburg,[11] but this passage is not even as old as the Zohar.[15] Robert Eisler derives it from Ex. 34:6.[lower-alpha 2][16] A. Haffer suggests that it is יהוה אחד ברוך שם כבוד מלכותו לעולם ועד.[12]

According to Maimonides and Rashi, the 42-letter name is unknown,[17][18] but Rabbeinu Tam writes that it is "formed from 'In the beginning . . .' and the last verse"[19] and Hayy ben Sherira says it is the acronym of the medieval piyyut Ana b'Koach,[20] and Joshua Trachtenberg argues that Hayy's tradition may legitimately represent the Talmudic intent.[4] although even Hayy did not claim to know its pronunciation. According to Hayy,

> Though the letters of the 42-letter name are known, the pronunciation has not been [successfully] transmitted. Some say that it begins אַבְגִיתַץ ʾabgîtaṣ while others say that it begins אַבַגְיְתַץ ʾabagyǝtaṣ, and some say that it concludes שְׁקוּצִית šǝqûṣît while other say that it concludes שַׁקְוַצִית šaqwaṣît,[lower-alpha 3] and there are many more disputes besides which none can resolve.

Solomon ibn Adret (1235-1310) records that:[21]

> Different places have different pronunciations [of the 42-letter name]. Some pronounce it as fourteen words composed of three letters each, while others pronounce it as seven words composed of six letters each. The scholars of this land [Spain] follow the latter method, and such is the tradition received from Hayy, but I heard that the scholars of Ashkenaz pronounce it as fourteen three-letter words. There are also differences between the letters of our version and those of Ashkenaz [...] as to what you say, that each three-letter word is pronounced shewa-patah, there is one word pronounced shewa-shuruq, which is the thirteenth: the shin with a shewa and the waw with a shuruq.[lower-alpha 4]

Piyyutim which used this 42-letter name as their acrostic were popular among the Hasidei Ashkenaz, and many different poems were composed based on different versions of the name. The only one of these to survive in Jewish liturgy is Ana b'Koach.[22]

## 22-letter name

Cairo Geniza amulets (Oxford e.107:10, T-S K 1.127) contain the name א◌ׄנ◌ׄק◌ׄת◌ׄם◌ׄ פסתם פספסים ודיונסים.[23][24] A similar amulet is included in the back of Sefer Raziel HaMalakh,[4][25] containing אנקתם פסתם פספסים דיונסים,[26] which the commentary describes as "the 22-letter name." Its origins are unknown, with no connection to Hebrew or Aramaic being found, and no agreement on any particular Greek or Zoroastrian origin.[4] Nathan Hannover was responsible for introducing it into popular Priestly Blessing liturgy, and also composed poems on the model of Ana b'Koach using the 22-letter name as his acrostic.[27]

## 216-letter, 72-fold name

### In Judaic Kabbalah

The 72-fold name is highly important to Sefer Raziel HaMalakh.[4][25] It is derived from Exodus 14:19–21,[28][29][4][30] read boustrophedonically[31][32] to produce 72 names of three letters. This method was explained by Rashi,[33] (b. Sukkah 45a),[34] as well as in Sefer HaBahir (c. 1150~1200).[35] Kabbalist legends state that the 72-fold name was used by Moses to cross the Red Sea, and that it could grant later holy men the power to cast out demons, heal the sick, prevent natural disasters, and even kill enemies.[30]

According to G. Lloyd Jones,

> To overcome the problems posed by the doctrine of God's transcendence, the early Jewish mystics developed an emanation theory in which the alphabet played an important part. They taught that the universe was divided into ten angelic spheres, each one governed by an intermediary or emanation of the divine. There were seventy-two inferior angels through whom the intermediaries could be approached. Contact with this celestial world was achieved by manipulating the letters of the Hebrew alphabet. [...] This invocatory technique may be traced through the works of Joseph Gikatilla to the famous thirteenth-century Kabbalist Abraham Abulafia.[36]

Liber Semamphoras (aka Semamphoras, Semyforas) is the title of a Latin translation of an occult or magical text of Jewish provenance attributed to Solomon.[37] It was attested in 1260 by Roger Bacon,[38] who complained about the linguistic corruption that had occurred in translating Liber Semamphoras into Latin from Hebrew.[39] It is heavily indebted to Sefer HaRazim through its Latin versions, Liber Sepher Razielis idest Liber Secretorum seu Liber Salomonis, and seemingly replaced the more explicitly magical text Liber magice in the Razielis.[40]

### In Christian Kabbalah

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.[41] Reuchlin refers to and lists the 72 Angels of the Shem Hamephorash in his 1517 book De Arte Cabalistica.[42][43] According to Bernd Roling,

> 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.[41]

Reuchlin's cosmology in turn influenced Heinrich Cornelius Agrippa[31] (1486–1535) and Athanasius Kircher[44] (1602–1680).

In 1686, Andreas Luppius published Semiphoras und Schemhamphoras, a German translation of the earlier Latin text, Liber Semiphoras (see previous section), which Luppius augmented heavily with passages from Agrippa's De Occulta Philosophia and other sources.[37]

### In Hermetic Qabalah and Goetia

Blaise de Vigenère (1523–1596), following Reuchlin,[45] featured the 72 angels in his writings.[46] De Vigenère's material on the Shemhamphorash was later copied and expanded by Thomas Rudd (1583?–1656),[46][28] who proposed that it was a key (but often missing) component to the magical practices in the Lesser Key of Solomon,[32] as a balancing force against the evil spirits of the Ars Goetia[32] or in isolation.[47] Skinner and Rankine explain that de Vigenère and Rudd adopted these triliteral words with '-el' or '-yah' (both Hebrew for "god") added to them as the names of the 72 angels that are able to bind the 72 evil spirits also described in The Lesser Key of Solomon (c. mid-17th century).[lower-alpha 5]

Blaise de Vigenère's manuscripts were also used by Samuel Liddell MacGregor Mathers (1854–1918) in his works for the Hermetic Order of the Golden Dawn.[32] Mathers describes the descent of power from Tetragrammaton through 24 thrones of the Elders of the Apocalypse, each with a crown of three rays:

> Four is the number of the letters of the Tetragrammaton. Four is also the number of the letters of the name ADNI which is its representative and key. The latter name is bound with the former and united thereto, thus IAHDVNHY forming a name of 8 letters. 8 X 3, the number of the Supernal Triad, yields the 24 thrones of the Elders of the Apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an Absolute Idea and Ruling Power of the great name YHVH Tetragrammaton.

> The number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of God of 72 letters, which is thus mystically shown in the name YHVH, as under: (Or as the book of Revelation says: "When the living creatures (the four Kerubim the Letters of the Name) give glory to Him, etc. the four and twenty elders fall down before Him and cast their crowns before the Throne, etc." (that is the Crowns, which each bear 3 of the 72 Names, and these 72 names are written on the leaves of the Tree of Life which were for the healing of the nations.)

> These are also the 72 names of the ladder of Jacob on which the Angels of God ascended and descended. [...] The 72 Names of the Deity are thus obtained. The 19th, 20th, and 21st verses of the XIV Chapter of the Book of Exodus each consist of 72 letters...[48]

### Reuchlin's angels of the Shem HaMephorash

#  | Angel
[43]
(per Reuchlin) | Demon ruled
[49]
(per Rudd) | Biblical verse
[50][51]
Template:No bold

|
|
|

Name  | Rank
1  | והויה
(Vehuiah)  | Seraphim  | Bael  | Psalms 3:3
2  | יליאל
(Ielial)  | Seraphim  | Agares  | Psalms 22:19
3  | סיטאל
(Sitael)  | Seraphim  | Vassago  | Psalms 91:2
4  | עלמיה
(Elemiah)  | Seraphim  | Gamigin  | Psalms 6:4
5  | מהשיה
(Mahasiah)  | Seraphim  | Marbas  | Psalms 34:4
6  | ללהאל
(Iehahel)  | Seraphim  | Valefar  | Psalms 9:11
7  | אכאיה
(Achaiah)  | Seraphim  | Aamon | Psalms 103:8
8  | כהתאל
(Cahethel)  | Seraphim  | Barbatos  | Psalms 95:6
9  | הזיאל
(Haziel)  | Cherubim  | Paimon  | Psalms 25:6
10  | אלדיה
(Aladiah)  | Cherubim  | Buer  | Psalms 33:22
11  | לאויה
(Laviah/Lauiah)  | Cherubim  | Gusion  | Psalms 18:46
12  | ההעיה
(Hahaiah)  | Cherubim  | Sitri  | Psalms 10:1
13  | יזלאל
(Iezalel)  | Cherubim  | Beleth  | Psalms 98:4
14  | מבהאל
(Mebahel)  | Cherubim  | Leraje  | Psalms 9:9
15  | הריאל
(Hariel)  | Cherubim  | Eligor  | Psalms 94:22
16  | הקמיה
(Hakamiah)  | Cherubim  | Zepar  | Psalms 88:1
17  | לאויה
(Loviah/Louiah)  | Thrones  | Botis  | Psalms 8:9
18  | כליאל
(Caliel)  | Thrones  | Bathin | Psalms 35:24
19  | לוויה
(Levuiah/Leuuiah)  | Thrones  | Saleos  | Psalms 40:1
20  | פהליה
(Pahaliah)  | Thrones  | Purson  | Psalms 120:1-2
21  | נלכאל
(Nelchael)  | Thrones  | Morax  | Psalms 31:14
22  | יייאל
(Ieiaiel)  | Thrones  | Ipos  | Psalms 121:5
23  | מלהאל
(Melahel)  | Thrones  | Aim  | Psalms 121:8
24  | חהויה
(Haiviah/Hahuiah)  | Thrones  | Naberus  | Psalms 33:18
25  | נתהיה
(Nithhaiah)  | Dominions  | Glasya-Labolas  | Psalms 9:1
26  | האאיה
(Haaiah)  | Dominions  | Bune | Psalms 119:145
27  | ירתאל
(Ierathel)  | Dominions  | Ronove  | Psalms 140:1
28  | שאהיה
(Saeehiah)  | Dominions  | Berith  | Psalms 71:12
29  | רייאל
(Reiaiel)  | Dominions  | Astaroth | Psalms 54:4
30  | אומאל
(Omael)  | Dominions  | Forneus  | Psalms 71:5
31  | לכבאל
(Lecabel)  | Dominions  | Foras  | Psalms 71:16
32  | ושריה
(Vasariah)  | Dominions  | Asmodeus | Psalms 33:4
33  | יחויה
(Iehuiah)  | Powers  | Gaap  | Psalms 94:11
34  | להחיה
(Lehahiah)  | Powers  | Furfur  | Psalms 131:3
35  | כוקיה
(Chavakiah)  | Powers  | Marchosias  | Psalms 116:1
36  | מנדאל
(Manadel)  | Powers  | Stolas  | Psalms 26:8
37  | אניאל
(Haniel)  | Powers  | Phenex  | Psalms 80:3
38  | חעמיה
(Haamiah)  | Powers  | Halphas  | Psalms 91:9
39  | רהעאל
(Rehael)  | Powers  | Malphas  | Psalms 30:10
40  | ייזאל
(Ieiazel)  | Powers  | Raum  | Psalms 88:14
41  | הההאל
(Hahahel)  | Virtues  | Focalor  | Psalms 120:2
42  | מיכאל
(Mikael)  | Virtues  | Vepar  | Psalms 121:7
43  | ווליה
(Veualiah)  | Virtues  | Sabnock  | Psalms 88:13
44  | ילהיה
(Ielahiah)  | Virtues  | Shax  | Psalms 119:108
45  | סאליה
(Sealiah)  | Virtues  | Vine  | Psalms 94:18
46  | עריאל
(Ariel)  | Virtues  | Bifrons  | Psalms 145:9
47  | עשליה
(Asaliah)  | Virtues  | Vual  | Psalms 92:5
48  | מיהאל
(Mihael)  | Virtues  | Haagenti  | Psalms 98:2
49  | והואל
(Vehuel)  | Principalities  | Crocell  | Psalms 145:3
50  | דניאל
(Daniel)  | Principalities  | Furcas  | Psalms 145:8
51  | החשיה
(Hahasiah)  | Principalities  | Balam  | Psalms 104:31
52  | עממיה
(Imamiah)  | Principalities  | Allocer  | Psalms 7:17
53  | ננאאל
(Nanael)  | Principalities  | Caim  | Psalms 119:75
54  | ניתאל
(Nithael)  | Principalities  | Murmur  | Psalms 103:19
55  | מבהיה
(Mebahaiah)  | Principalities  | Orobas  | Psalms 102:12
56  | פויאל
(Poiel)  | Principalities  | Gremory  | Psalms 145:14
57  | נממיה
(Nemamiah)  | Archangels  | Ose  | Psalms 115:11
58  | יילאל
(Ieialel)  | Archangels  | Auns | Psalms 6:3
59  | הרחאל
(Harahel)  | Archangels  | Orias  | Psalms 113:3
60  | מצראל
(Mizrael)  | Archangels  | Vapula  | Psalms 145:17
61  | ומבאל
(Vmabel)  | Archangels  | Zagan  | Psalms 113:2
62  | יההאל
(Iahhael)  | Archangels  | Valac  | Psalms 119:159
63  | ענואל
(Anavel)  | Archangels  | Andras  | Psalms 100:2
64  | מחיאל
(Mehiel)  | Archangels  | Flauros  | Psalms 33:18
65  | דמביה
(Damabiah)  | Angels  | Andrealphus  | Psalms 90:13
66  | מנקאל
(Mavakel)  | Angels  | Cimeries  | Psalms 38:21
67  | איעאל
(Eiael)  | Angels  | Amduscias  | Psalms 37:4
68  | חבויה
(Habuiah)  | Angels  | Belial | Psalms 106:1
69  | ראהאל
(Roehel)  | Angels  | Decarabia  | Psalms 16:5
70  | יבמיה
(Yabamiah)  | Angels  | Seere  | Genesis 1:1
71  | הייאל
(Haiaiel)  | Angels  | Dantalion  | Psalms 109:30
72  | מומיה
(Mumiah)  | Angels  | Andromalius  | Psalms 116:7

## In folklore and literature

Shem HaMephorash figures in the legend of the golem, an animated anthropomorphic being in Jewish folklore that was created entirely from inanimate matter (usually clay). The earthen figure was then animated by placing a piece of parchment with the name of God in its mouth.[52] Jorge Luis Borges refers to this legend in his poem The Golem and in his essay The Golem. The Shem haMephorash also appears in Borges's stories Three versions of Judas and The Circular Ruins.[53][54]

A contemporary book on Hermetic Qabalah which discuss the subject is Lon Milo DuQuette's The Chicken Qabalah of Rabbi Ben Clifford.[55]

## See also

* Magic and religion

## Notes

1. ↑ Stern lists these as "אהיה אשר אהיה יה יהויה אל אלהים יהוה צבאות אל חי אדני" to make 42 letters. In the text only "אהיה יה יהו אל אלהים [יהוה] צבאות שדי אדני".
2. ↑ יהוה יהוה אל רחום וחנון ארך אפים ורב חסד ואמת נוצר חסד
3. ↑ Each manuscript of Hayy's responsum contains different proposed pronunciations. This follows MS Oxford heb. d.2.
4. ↑ This is compatible with options mentioned in Hayy, if read to represent אֲבַגְ/יְתַץ and שְׁקוּ/צִית.
5. ↑ Skinner and Rankine's explanation (in Rudd 2007, pp. 71–73) of how the triliterals are produced corresponds with the explanation given in McLaughlin & Eisenstein n.d., and the Hebrew names they give in their tables (pp. 366–376, cf. pp. 405–407) also correspond with the triliterals in the table given by McLaughlin & Eisenstein.

## References

### Citations

1. ↑ Bacher (n.d.).
2. ↑ Bacher (n.d.); Ginsburg (1925), p. 182.
3. ↑ 3.0 3.1 Rashi, Ibn Ezra, etc. See Hayy ben Sherira, "תשובה אל יוסף בן ברכיה ותלמידי יעקב בן נסים בעניין שמות והשבעות, קונטרס 'הדר עם הנכרי בחצר'", p. 2 This responsum is #1110 on T. Groner's list of verified Hayy compositions. See notes of B. M. Lewin, Otzar haGeonim vol. IV:2, p. 23. and cf. Eshkol vol. II p. 97 and Albeck's notes, and the parallels noted there and in Ibn Ghayyat's Shaarei Simcha vol. I p. 62.
4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 4.6 Trachtenberg (1939), pp. 90–98, 288ff.
5. ↑ Maimonides (1904), Part 1 62:2.
6. ↑ "Rashi on Kiddushin 71a:12:4". https://www.sefaria.org/Rashi_on_Kiddushin.71a.12.4?lang=he.
7. ↑ "Ben Yehoyada on Kiddushin 71a:2". https://www.sefaria.org/Ben_Yehoyada_on_Kiddushin.71a.2.
8. ↑ "Sefer HaBahir 10". https://www.sefaria.org/Sefer_HaBahir.10.
9. ↑ 9.0 9.1 Bacher, Wilhelm (1878) (in de). Die Agada der babylonischen Amoräer: ein Beitrag zur Geschichte der Agada und zur Einleitung in den babylonischen Talmud. K. J. Trübner. pp. 18. https://books.google.com/books?id=NCsVAAAAYAAJ.
10. ↑ 10.0 10.1 Franck, Adolphe (1926) (in en). The Kabbalah: Or, The Religious Philosophy of the Hebrews. Kabbalah Publishing Company. pp. 71. https://books.google.com/books?id=1oU2AQAAIAAJ.
11. ↑ 11.0 11.1 11.2 Ginsburg (1925), p. 182.
12. ↑ 12.0 12.1 (in he) ha-Tsofeh mi-erets ha-Gar. L. Blau. 1912. https://books.google.com/books?id=qsWJs5l0o0YC.
13. ↑ (in de) Ben Chananja: Monatsschrift für jüdische Theologie und für jüdisches Leben in Gemeinde, Synagoge und Schule. Burger. 1867. https://books.google.com/books?id=gAxFAAAAcAAJ&pg=RA2-PA411-IA8.
14. ↑ (in de) Ben-Chananja. S. Burger. 1860. pp. 261. https://books.google.com/books?id=P3spAAAAYAAJ.
15. ↑ Webmaster. "Hilufim Terumah SdT 2 176b - 179a" (in en). https://www.sup.org/zohar/aramaic/variants/?sel=197#link_foot7.
16. ↑ Eisler, Robert (1926). "Le mystère du Schem Hammephorasch". Revue des études juives 82 (163): 157–159. doi:10.3406/rjuiv.1926.5506. https://www.persee.fr/doc/rjuiv_0484-8616_1926_num_82_163_5506.
17. ↑ Maimonides (1904), Part 1 62:3.
18. ↑ "Rashi on Kiddushin 71a:12:4". https://www.sefaria.org/Rashi_on_Kiddushin.71a.12.4?lang=he.
19. ↑ "Tosafot on Chagigah 11b:6:1 | Sefaria Library" (in en). https://www.sefaria.org/Tosafot_on_Chagigah.11b.6.1?lang=bi. See Hallamish, Moshe (2015). "Anna Be-Kho'ah". Daat: A Journal of Jewish Philosophy & Kabbalah (78): 57 n. 11. ISSN 0334-2336. https://www.jstor.org/stable/24235662.
20. ↑ Hayy ben Sherira, "תשובה אל יוסף בן ברכיה ותלמידי יעקב בן נסים בעניין שמות והשבעות, קונטרס 'הדר עם הנכרי בחצר'", p. 2 This responsum is #1110 on T. Groner's list of verified Hayy compositions. See notes of B. M. Lewin, Otzar haGeonim vol. IV:2, p. 23.
21. ↑ שו"ת הרשב"א חלק א סימן רכ
22. ↑ חלמיש, משה; Hallamish, Moshe (2015). "Anna Be-Kho'ah / על הפיוט אנא בכח". Daat: A Journal of Jewish Philosophy & Kabbalah / דעת: כתב-עת לפילוסופיה יהודית וקבלה (78): 55–75. ISSN 0334-2336. https://www.jstor.org/stable/24235662.
23. ↑ Schäfer, Peter; Shaked, Shaul (1994) (in de). Magische Texte aus der Kairoer Geniza. Mohr Siebeck. ISBN 978-3-16-146272-6. https://books.google.com/books?id=q6S1zwEACAAJ.
24. ↑ Naveh, Joseph; Shaked, Shaul (2023-08-28) (in en). Amulets and Magic Bowls: Aramaic Incantations of Late Antiquity. BRILL. ISBN 978-90-04-67214-7. https://books.google.com/books?id=Atj7EAAAQBAJ.
25. ↑ 25.0 25.1 Savedow (2000), p. 18.
26. ↑ Trachtenberg (1939), p. 93.
27. ↑ Berliner, Abraham; אברהם ‏ברלינר (1969) (in he). ‏כתבים נבחרים /. מוסד הרב קוק. https://books.google.com/books?id=DlEOAQAAIAAJ.
28. ↑ 28.0 28.1 Asprem (2012), p. 33.
29. ↑ Melton (2001), p. 1399.
30. ↑ 30.0 30.1 Burton & Grandy (2004), p. 69.
31. ↑ 31.0 31.1 Cavendish (1967), p. 119.
32. ↑ 32.0 32.1 32.2 32.3 Rudd (2007), pp. 14, 39–44, 67–73.
33. ↑ McLaughlin & Eisenstein (n.d.).
34. ↑ Guggenheimer (1998), p. 300.
35. ↑ Kaplan (1989), p. 42.
36. ↑ Jones (1993), p. 21.
37. ↑ 37.0 37.1 Butler (1998), p. 158.
38. ↑ Boudet (2002), p. 864.
39. ↑ Véronèse (2012), pp. 60–61.
40. ↑ Page (2012), p. 82.
41. ↑ 41.0 41.1 Roling (2002), p. 261.
42. ↑ Izmirlieva (2008), p. 195, n. 57.
43. ↑ 43.0 43.1 Reuchlin & Goodman (1993), p. 273.
44. ↑ Hanegraaf (2006), p. 625.
45. ↑ Ballard (2007), p. 137.
46. ↑ 46.0 46.1 Skinner & Rankine (2010), pp. 39–40.
47. ↑ Rudd (2006), pp. 43–50.
48. ↑ Mathers (2021).
49. ↑ Rudd (2007), pp. 366–376.
50. ↑ Rudd (2007), pp. 408–412.
51. ↑ Skinner (2006), pp. 41–48.
52. ↑ Scholem (1974), pp. 200–201.
53. ↑ Boldy (2013), p. 89.
54. ↑ Alazraki (1988), p. 22.
55. ↑ DuQuette (2001).

### Works cited

* Alazraki, Jaime (1988). Borges and the Kabbalah: And Other Essays on His Fiction and Poetry. Cambridge University Press. ISBN 978-0-521-30684-3.
* Asprem, Egil (2012). Arguing with Angels: Enochian Magic and Modern Occulture. Albany: State University of New York Press. ISBN 978-1-4384-4192-4.
* Bacher, Wilhelm (n.d.). "Shem Ha-Meforash". Jewish Encyclopedia. The Koppelman Foundation. https://www.jewishencyclopedia.com/articles/13542-shem-ha-meforash. Retrieved 2013-07-22.
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* Boudet, Jean-Patrice (2002). "Magie théurgique, angélologie et vision béatifique dans le Liber sacratussive juratus attribué à Honorius de Thèbes". Mélanges de l'école française de Rome 114 (2): 851–890. doi:10.3406/mefr.2002.9254.
* Burton, Dan; Grandy, David (2004). Magic, Mystery, and Science: The Occult in Western Civilization. Indiana University Press. ISBN 978-0-253-21656-4.
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* Mathers, Samuel Liddell MacGregor (2021). "Golden Dawn Lectures: Shem HaMephorash and The Seals of the Shem HaMephorash". https://www.tarrdaniel.com/documents/Thelemagick/gd/publication/english/Schemhamphorash.html.
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* Page, Sophie (2012). "Uplifting Souls: The Liber de essentia spirituum and the Liber Razielis". in Fanger, Claire. Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. University Park: Pennsylvania State University Press. pp. 79ff. ISBN 978-0-271-05143-7.
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* Roling, Bernd (2002). "The Complete Nature of Christ: Sources and Structures of a Christological Theurgy in the Works of Johannes Reuchlin". in Bremmer, Jan N.; Veenstra, Jan R.. The Metamorphosis of Magic from Late Antiquity to the Early Modern Period. Leuven: Peeters. pp. 231–66. ISBN 978-90-429-1227-4. https://pure.rug.nl/ws/portalfiles/portal/8320555/c12.pdf.
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* Skinner, Stephen; Rankine, David (2010). The Goetia of Dr Rudd: The Angels & Demons of Liber Malorum Spirituum Seu Goetia Lemegeton Clavicula Salomonis: with a Study of the Techniques of Evocation in the Context of the Angel Magic Tradition of the Seventeenth Century. Llewellyn Publications. ISBN 978-0-7387-2355-6.
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## Further reading

* Agrippa, Heinrich Cornelius. Three Books of Occult Philosophy. Book 3, part II, chapter 25 features the seventy two angels of the "Schemhamphorae." This was later copied by Francis Barrett in his book The Magus, in Chapter 21.
* Anon (1880). Sixth and Seventh Books of Moses. This pseudepigraphal work features an appendix titled "Semiphoras and Schemhamphoras".
* Avery, Maximus Tyrannus (2020). Book of the Hidden Name: Magick of the Shem HaMephorash Angels. Empyrus Publishing. ISBN 978-0-578-76540-2.
* Crowley, Aleister. Liber 78: A description of the cards of the Tarot. https://www.sacred-texts.com/oto/lib78.htm. A commentary on the Tarot, Shemhamphorash, and Goetia.
* Fanger, Claire, ed (2012). Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. University Park: Pennsylvania State University Press. ISBN 978-0-271-05143-7.
* Lenain, Lazare (1823). La Science Cabalistique. https://books.google.com/books?id=ZqgpxTZ43HkC. Refers to and expands upon Kircher's treatment of the 72-fold name (tying each angel to a different language's word for God), particularly in Chapter III.
* Meegan, William (2006). "The Sistine Chapel: A Study in Celestial Cartography". The Rose Croix Journal 3: 45–128. http://www.rosecroixjournal.org/issues/2006/New Folder/vol3_45_128_meegan.pdf. Discusses a possible relationship between Michelangelo's fresco in the Sistine Chapel) and the Shemhamphorash.
* Wilkinson, R. J. (2015). Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century. Netherlands: Brill. ISBN 978-90-04-28817-1.

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