1. The 72-Letter Name ($Shem HaMephorash$)
This is the most famous of the multi-lettered names. It is known as the $Shem HaMephorash$ (שֵׁם הַמְּפֹרָשׁ), "the Explicit Name."
Source: It is derived from three consecutive verses in the Hebrew Bible: Exodus 14:19, 14:20, and 14:21.
Structure: Each of these three verses contains exactly 72 Hebrew letters.
Method: The name is not a single word but a sequence of 72 three-letter names. These are formed by a specific method of permutation ($temurah$):
The letters of verse 19 are written in order.
The letters of verse 20 are written in reverse order.
The letters of verse 21 are written in order.
Formation: The first 3-letter name is formed by taking the first letter of each verse (19, 20, 21). The second name is formed by taking the second letter of each, and so on, creating 72 triads.
Significance: Because these verses describe the splitting of the Red Sea, the 72-Letter Name is considered a source of immense power, associated with miracles and divine intervention.
Exodus 14:19
14:19a: וַיִּסַּע מַלְאַךְ הָאֱלֹהִים And the angel of God set out (Translit.: wayyissaʿ malʾaḵ hāʾĕlōhîm. yissaʿ: Root: נ-ס-ע / n-s-ʿ – "to pull up (stakes), journey"; Cognates: Arabic nazaʿa "to remove", Ugaritic nsʿ "to journey". malʾaḵ: Root: ל-א-ך / l-ʾ-k – "to send, message"; Cognates: Arabic malak "angel", Ugaritic mlʾk "messenger", Akkadian lakāmu "to send".)
14:19b: הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל who was going before the camp of Israel (Translit.: hahōlēḵ lip̄nê maḥănêh yiśrāʾēl. hōlēḵ: Root: ה-ל-ך / h-l-k – "to walk, go"; Cognates: Arabic halaka "to perish" (semantic shift), Phoenician hlk "to go". maḥănêh: Root: ח-נ-ה / ḥ-n-h – "to encamp"; Cognates: Arabic ḥanā "to bend", Akkadian ḫanû "to rest".)
14:19c: וַיֵּלֶךְ מֵאַחֲרֵיהֶם and went from behind them (Translit.: wayyēleḵ mēʾaḥărêhem. yēleḵ: Root: ה-ל-ך / h-l-k – "to walk, go" (see 19b). ʾaḥărêhem: Root: א-ח-ר / ʾ-ḥ-r – "after, behind"; Cognates: Arabic ʾāḫar "other, last", Ugaritic ʾḥr "after".)
14:19d: וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם and the pillar of cloud set out from before them (Translit.: wayyissaʿ ʿammûḏ heʿānān mippənêhem. ʿammûḏ: Root: ע-מ-ד / ʿ-m-d – "to stand, support"; Cognates: Arabic ʿamūd "pillar", Ugaritic ʿmd "to stand". ʿānān: Root: ע-נ-ן / ʿ-n-n – "cloud"; Cognates: Arabic ʿanān "clouds".)
14:19e: וַיַּעֲמֹד מֵאַחֲרֵיהֶם and stood behind them (Translit.: wayyaʿămōḏ mēʾaḥărêhem. yaʿămōḏ: Root: ע-מ-ד / ʿ-m-d – "to stand" (see 19d).)
Commentary 14:19: Divine Rearguard
The movement of the "angel of God" (malʾaḵ hāʾĕlōhîm) from vanguard to rearguard evokes Ancient Near Eastern motifs of divine standards preceding an army, yet here it's a personal, protective entity. This angel, identified with the pillar (ʿammûḏ), acts as a living shield, a concept distinct from Mesopotamian depictions of gods like Marduk using impersonal forces like the wind as weapons. Second Temple literature, particularly the Rabbinic Mekhilta de-Rabbi Ishmael, identifies this angel as the Shekhinah (Divine Presence) itself, or the celestial prince Michael, acting as Israel's specific defender. Patristic writers like Gregory of Nyssa saw this as a profound Christological type, identifying the Angel and the pillar as a pre-incarnate manifestation of the Logos, actively guiding and now defending His people. The Quran, while not detailing this specific angelic move, affirms divine protection through angels (malāʾikah), such as at the Battle of Badr (Q 3:124-125), where angels descended to aid believers. Kabbalistic texts like the Zohar interpret the Angel as Metatron, the "pillar" of the central column of the Sefirot, shifting from ḥesed (mercy, guidance) to gevurah (judgment, defense) to protect Israel from the qlipot (husks) of Egypt. Philosophically, this relocation signifies divine providence shifting from guidance to active intervention, creating an ontological barrier between two opposing forces. Theologically, the verse demonstrates God's immanent, personal, and adaptive involvement, embodying both leadership and salvation.
Exodus 14:20
14:20a: וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם And it came between the camp of Egypt (Translit.: wayyāḇōʾ bên maḥănêh miṣrayim. yāḇōʾ: Root: ב-ו-א / b-w-ʾ – "to come, enter"; Cognates: Arabic bāʾa "to return", Akkadian bāʾu "to come". bên: Root: ב-י-ן / b-y-n – "between"; Cognates: Arabic bayna "between", Ugaritic bn "between".)
14:20b: וּבֵין מַחֲנֵה יִשְׂרָאֵל and between the camp of Israel (Translit.: ûḇên maḥănêh yiśrāʾēl. maḥănêh: Root: ח-נ-ה / ḥ-n-h – "to encamp" (see 19b).)
14:20c: וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ and it was the cloud and the darkness (Translit.: wayhî heʿānān wəhaḥōšeḵ. ʿānān: Root: ע-נ-ן / ʿ-n-n – "cloud" (see 19d). ḥōšeḵ: Root: ח-ש-ך / ḥ-š-k – "to be dark"; Cognates: Arabic ḥasaka "to be dark", Ugaritic ḥšk "darkness".)
14:20d: וַיָּאֶר אֶת־הַלָּיְלָה and it lit up the night (Translit.: wayyāʾer ʾeṯ-hallāylâ. yāʾer: Root: א-ו-ר / ʾ-w-r – "to be light, shine"; Cognates: Arabic nūr "light", Akkadian ūru "day", Ugaritic ʾr "light". lāylâ: Root: ל-י-ל / l-y-l – "night"; Cognates: Arabic layl "night", Akkadian līlâtu "night".)
14:20e: וְלֹא־קָרַב זֶה אֶל־זֶה and one did not come near the other (Translit.: wəlōʾ-qāraḇ zeh ʾel-zeh. qāraḇ: Root: ק-ר-ב / q-r-b – "to approach, draw near"; Cognates: Arabic qaruba "to be near", Akkadian qerēbu "to approach", Ugaritic qrb "to draw near".)
14:20f: כָּל־הַלָּיְלָה all the night (Translit.: kol-hallāylâ. kol: Root: כ-ל-ל / k-l-l – "to complete, all"; Cognates: Arabic kull "all", Akkadian kalû "all".)
Commentary 14:20: Luminous Separation
This dual-aspect theophany serves as a direct polemic against Egyptian solar theology, where deities like Ra (sun) combat chaos (Apep/darkness). Here, YHWH uniquely commands both light (ʾôr) and darkness (ḥōšeḵ) simultaneously, demonstrating absolute mastery over the very cosmic elements Egypt worshipped, blinding them (recalling the ninth plague) while illuminating Israel. The Targumim explicitly state the cloud "gave light" to Israel while "it was dark" for the Egyptians. Rabbinic tradition (Midrash Rabbah) heightens this, suggesting the darkness was tangible, paralyzing the Egyptians' weapons and angelic patrons. The Church Fathers, notably Origen, interpreted this dual-natured pillar allegorically: it represents the Law (Torah), which is a "cloud and darkness" to the unspiritual (the "Egyptians") but a "light" to the spiritual (the "Israelites") who perceive its Christological meaning. The Quran resonates strongly with this theme, describing God placing a "barrier" (ḥijāban mastūran, Q 17:45) between believers and disbelievers, and the contrast of nūr (light) for the faithful versus ẓulumāt (darkness) for the rejecters (Q 24:40). Gnostic readings would see this as the Archon of darkness (Egypt) being thwarted by the alien light (ʾôr) of the true God protecting the pneumatikoi (Israel). Philosophically, the verse presents a localized paradox—the simultaneous existence of contradictory phenomena—illustrating a metaphysical reality where divine will supersedes natural properties. Theologically, this establishes the doctrine of divine election: God's presence is not neutral, but is simultaneously salvation (light) for His covenant people and judgment (darkness) for those opposing His redemptive plan.
Exodus 14:21
14:21a: וַיֵּט מֹשֶׁה אֶת־יָדֹו עַל־הַיָּם And Moses stretched out his hand over the sea (Translit.: wayyēṭ mōšeh ʾeṯ-yāḏô ʿal-hayyām. yēṭ: Root: נ-ט-ה / n-ṭ-h – "to stretch out, incline"; Cognates: Arabic naṭā "to stretch". yāḏ: Root: י-ד / y-d – "hand"; Cognates: Arabic yad "hand", Akkadian idu "arm, hand".)
14:21b: וַיֹּולֶךְ יְהוָה אֶת־הַיָּם and YHWH drove the sea (Translit.: wayyôleḵ YHWH ʾeṯ-hayyām. yôleḵ: Root: ה-ל-ך / h-l-k – "to make go, drive" (causative of 19b). YHWH: Root: ה-ו-ה / h-w-h – "to be, exist".)
14:21c: בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה by a strong east wind all the night (Translit.: bərûaḥ qāḏîm ʿazzâ kol-hallāylâ. rûaḥ: Root: ר-ו-ח / r-w-ḥ – "wind, spirit, breath"; Cognates: Arabic rūḥ "spirit", Akkadian rūtu "breath". qāḏîm: Root: ק-ד-ם / q-d-m – "east, front"; Cognates: Arabic qadīm "ancient", Akkadian qudmu "front". ʿazzâ: Root: ע-ז-ז / ʿ-z-z – "to be strong"; Cognates: Arabic ʿazīz "mighty", Ugaritic ʿz "strong".)
14:21d: וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה and He made the sea into dry land (Translit.: wayyāśem ʾeṯ-hayyām leḥārāḇâ. yāśem: Root: ש-י-ם / ś-y-m – "to put, place, make"; Cognates: Arabic wašama "to tattoo" (place mark). ḥārāḇâ: Root: ח-ר-ב / ḥ-r-b – "to be dry, desolate"; Cognates: Arabic ḫarāb "ruin, desolation", Akkadian ḫarābu "to be waste".)
14:21e: וַיִּבָּקְעוּ הַמָּיִם and the waters were divided (Translit.: wayyibbāqʿû hammāyim. yibbāqʿû: Root: ב-ק-ע / b-q-ʿ – "to split, cleave"; Cognates: Arabic baqaʿa "to split open", Akkadian baqāmu "to pluck". māyim: Root: מ-י-ם / m-y-m – "water" (dual form); Cognates: Arabic māʾ "water", Ugaritic mym "water".)
Commentary 14:21: Cosmic De-Creation
This act is a direct polemic against ANE creation myths, particularly the Canaanite epic of Baal battling Yamm (Sea) or the Babylonian Enuma Elish where Marduk splits Tiamat (the primordial chaotic water) to create the cosmos. Here, YHWH splits (bəqîʿâ) the yām not to create, but to save, using the rûaḥ (wind/spirit) that hovered in Genesis 1:2, demonstrating that the chaotic elements are not rival gods but tools under His command. Second Temple literature, like the Wisdom of Solomon (Ch. 19), describes this as a re-ordering of creation, while Rabbinic midrash (Mekhilta) famously expands the miracle to twelve distinct paths, one for each tribe. The New Testament seizes this as the central type for baptism (1 Corinthians 10:1-2), where passing through the waters (judgment) onto "dry land" (ḥārāḇâ) symbolizes dying to sin and rising to new life. The Quran vividly recounts this: "We inspired Moses, 'Strike the sea with your staff,' and it parted" (fa-n-falaqa, Q 26:63), emphasizing the "dry" path (ṭarīqan yabasan, Q 20:77) as a supreme sign (āyah) of God's power. In Kabbalah, the qəriʿat yam sûp (splitting of the sea) is the ultimate mystical experience, the rûaḥ qāḏîm (east wind) being the divine breath from Tiferet (Beauty) revealing a path beyond the physical realm. Philosophically, the verse shows a synergy of divine will and human action (Moses' hand) using natural means (wind) to achieve a supernatural, salvific end. Theologically, this is the definitive act of physical redemption, establishing YHWH as the goʾel (redeemer) who wields "creation-level" power for historical, covenantal salvation.
2. The 42-Letter Name
Source: This name is explicitly mentioned in the Talmud (Tractate Kiddushin 71a).
Talmudic Reference: The Talmud discusses the sacredness of the 12-letter name and the 42-letter name, stating they were only transmitted to the most pious and worthy individuals.
Later Tradition: In Kabbalah, this 42-letter name is strongly associated with the prayer $Ana Bekoach$ (אָנָּא בְּכֹחַ).
Structure: This prayer has seven lines, and the first letter of each of the 42 words is believed to form this sacred 42-letter name.
Significance: It is deeply connected to the power of creation ($Ma'aseh Bereshit$, the Work of Genesis).
Ana BeKoach (Hebrew: אנא בכח, We beg you! With your strength) is a medieval Jewish piyyut (liturgical poem) called by its incipit. This piyyut, the acronym of which is said to be a 42-letter name of God,[note 1] is recited daily by those Jewish communities which include a greatly expanded version of Korbanot in Shacharit and more widely as part of Kabbalat Shabbat. Some also recite it as part of Bedtime Shema or during the Omer.[1]
| v. | English translation | Transliteration | 42-letter name | Hebrew | Sephira | Day |
|---|---|---|---|---|---|---|
| The 3-letter acronyms (grey) form the 42–word name. They are obtained by extracting the first (bold) letter of each word. In Orthodox practice, these are not said aloud.[note 4] | ||||||
| 1 | We beg you! With the strength and greatness of your right arm, untie our bundled sins. | Ana BeKoach gedullat yemincha, tattir tzerurah. | א∞"ג י∞"ץ | אַנָּא בְּכֹחַ גְּדֻלַּת יְמִינְךָ. תַּתִּיר צְרוּרָה: | חסד (Chesed) | יום ראשון (Sun) |
| 2 | Accept your nation's song; elevate and purify us, O Awesome One. | Kabbel rinnat ammecha; Saggevenu taharenu, nora. | ק∞"ע ש∞"ן | קַבֵּל רִנַּת עַמְּךָ. שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא: | גבורה (Gevurah) | יום שני (Mon) |
| 3 | Please, O Heroic One, those who foster your Oneness, guard them like the pupil of an eye. | Na gibbor, doreshei yichudecha, kevabbat shamerem. | נ∞"ד י∞"ש | נָא גִּבּוֹר. דּוֹרְשֵׁי יִחוּדְךָ. כְּבַבַּת שָׁמְרֵם: | תפארת (Tiferet) | יום שלישי (Tue) |
| 4 | Bless them, purify them, pity them. May Your righteousness always reward them. | Barechem, taharem, rachamei. Tzidkatecha tamid gamelem. | ב∞"ר צ∞"ג | בָּרְכֶם טַהֲרֵם. רַחֲמֵי צִדְקָתְךָ. תָּמִיד גָּמְלֵם: | נצח (Netzach) | יום רביעי (Wed) |
| 5 | Powerful Holy One, in much goodness guide Your congregation. | Chasin kadosh, berov tuvecha nahel adatecha. | ח∞"ב ט∞"ע | חָסִין קָדוֹשׁ. בְּרוֹב טוּבְךָ. נָהֵל עֲדָתֵךָ: | הוד (Hod) | יום חמישי (Thu) |
| 6 | Unique and Exalted One, turn to Your nation which proclaims Your holiness. | Yachid ge'eh, Le'ammecha peneh zocherei kedushettecha. | י∞"ל פ∞"ק | יָחִיד גֵּאֶה. לְעַמְּךָ פְּנֵה. זוֹכְרֵי קְדֻשֶּׁתֶּךָ: | יסוד (Yesod) | יום שישי (Fri) |
| 7 | Accept our entreaty and hear our screams, O Knower of Mysteries. | Shav'atenu kabbel veshama tza'akatenu, yodea' ta'alumot. | ש∞"ו צ∞"ת | שַׁוְעָתֵנוּ קַבֵּל. וְשָׁמַע צַעֲקָתֵנוּ. יוֹדֵעַ תַּעֲלֻמוֹת: | מלכות (Malkuth) | יום שבת (Sat) |
| Said in a whisper, except on Yom Kippur when it is said aloud. | ||||||
| 8 | Blessed is the name of His glorious kingdom, forever and ever. | Baruch shem kevod malchuto, le'olam va'ed. | Ps 72:19 | בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: | - | - |
The number 72 is also embedded in "perfect" form.
Foundational Evidence: Euclidean geometry (Euclid, Elements, c. 300 BCE).
Theoretical Context: A regular pentagon is defined by five equal interior angles of $108^\circ$. Its exterior angles are $72^\circ$ ($360 / 5 = 72$).
Praxis / Application (Symbolic): The pentagon is geometrically inseparable from the pentagram (the five-pointed star), the segments of which are all in the Golden Ratio ($\phi \approx 1.618...$) to one another. [Speculation: This mathematical link implicitly connects the number 72, and thus the 72-fold name, to the principles of $\phi$: self-similarity, organic growth, and divine proportion or "sacred geometry."*]
The tradition describes the $al-Ism al-A'zam$ (The Greatest Name of Allah), which represents the totality of God's power and knowledge, as being composed of 73 of these "parts."
According to a well-known narration attributed to Imam Ja'far al-Sadiq:
Total Parts: The Greatest Name consists of 73 parts.
Asif ibn Barkhiya: The figure from the previous question, who brought the throne for Solomon, possessed only one of these 73 parts. He used this single part to perform his miracle.
Prophets and Imams: According to this tradition, the Prophets and Imams of the Ahl al-Bayt were given seventy-two of the 73 parts.
The Final Part: The 73rd part is reserved by Allah exclusively for Himself. It is concealed in His Knowledge of the Unseen ($'ilm al-ghayb$) and is not given to any creation.
Therefore, the "seventy-three letters" are 73 divisions of the ultimate divine power, not a literal word to be spelled.
The Narration ($Hadith$)
The tradition is found in primary Shi'a hadith collections, most notably $Al-Kafi$ (Kitab al-Hujjah, Chapter on the "Degree of the Great Names of Allah that are given to the Imams").
A well-known version is narrated from Imam Abu Ja'far (al-Baqir), the fifth Imam, who said:
"Indeed, the Greatest Name of Allah ($al-Ism al-A'zam$) is upon seventy-three parts ($harf$ - lit. 'letters').
Asif ibn Barkhiya (the vizier of Solomon) had only one of those parts. He spoke it, and the land between him and the throne of Bilqis (Queen of Sheba) was consumed, and he took the throne with his hand. The land then returned to its state, all in less than the twinkling of an eye.
And we (the Ahl al-Bayt / Imams) have seventy-two of the parts from the Greatest Name.
The final one part remains with Allah, exalted is He, concealed in His Knowledge of the Unseen ($'ilm al-ghayb$)."
A similar narration attributes a progressive number of "parts" to previous prophets (e.g., two for Jesus, four for Moses, eight for Abraham), with all of them being collected and given to Prophet Muhammad and the Ahl al-Bayt.
Asif's One Part: Asif's possession of a single part gave him unprecedented power over the physical world, allowing him to perform a miracle that transcended space and time. This is used to establish a baseline: if one part grants this immense power, what does it mean to have 72?
The Imams' 72 Parts: This signifies the vast superiority of the Imams' knowledge and spiritual station. Their 72 parts grant them:
Divine Authority ($Walayah$): Complete spiritual authority and guardianship over creation.
Esoteric Knowledge: Knowledge of all things, including the unseen ($ghayb$), the past, the present, and the future.
Miraculous Power: The ability to perform any miracle, far exceeding those of previous prophets or their companions.
Theophany: In Shi'a mysticism, the Imam is considered the perfect human and the ultimate "place of revelation" ($mazhar$) for God's Names and Attributes. Possessing 72 parts means they are the most perfect mirror reflecting Divine Reality.
The Concealed 73rd Part: This single part remaining with Allah signifies His absolute transcendence. It is the part corresponding to the Divine Essence ($Dhat$) itself, which is unknowable and beyond the reach of any creation, including the Prophets and Imams. This maintains the core Islamic principle of $Tawhid$ (Divine Oneness), ensuring that even the most perfect creation is never equal to the Creator.
Other:
The number 72 is famously mentioned in a hadith (prophetic tradition) regarding the division of the community (Ummah), not the parts of prophecy.
A well-known narration states that the Prophet Muhammad said:
"The Jews were divided into 71 sects, the Christians into 72 sects, and my Ummah will be divided into 73 sects. All of them are in the Fire except one."