While speaking divine names out loud is expressly forbidden, studying them is a great Tikkun for the soul

R’ Yitzhak Kaduri wrote a book called Kedushat Yitzhak in which he describes many principles behind the art of Practical Kabbalah, how to write Kameot (amulets) and many halachot of using divine names.

To be very straightforward, everyone is forbidden from uttering divine names by default, but studying their uses and principles is part of Halacha like every other area of Torah. Among the many conditions that R’ Kaduri writes for people to make use of the holy names of God is to be a Tzadik, someone who has no self-interest for aggrandizement, is wise to know the source of the Name and can unify the Sephirot and spiritual worlds while writing/uttering them.

When writing Kameot, one must be fasting when doing the work and the Arizal prescribes a series of fasts (which can be redeemed) for the Tikkun of daring to engage in such an activity. This is true even if the Tzadik has the most perfect reasons for it.

This is without counting the possibility that the angels responsible for each Name might exact vengeance upon such a person if he’s not worthy of it.

The most important thing to keep in mind is: Practical Kabbalah is not a joke, it can be brutally dangerous as we saw from story of Rabbi Yosef Della Reina.

The essence of divine names

Hashem created all the spiritual worlds and the physical world we know using many different divine names. They each have a specific function to maintain and an angel assigned to them. Since there is no physicality up above, we are talking about moving light from one place to another, protecting it from the Sitra Achra, uniting the Partzufim or many other spiritual processes.

The divine names are then keys that can transform the physical reality since everything first happens in the spiritual realms. While a person might, with his prayer and mind power accomplish the same thing, the holy names can do the job immediately.

These keys can be used to heal people, exact vengeance, bring abundance, banish demons, protect oneself and a lot of other applications. The Chashmonaim used divine names in their weapons against the Syrian Greeks, and even Eliyahu HaNavi had some of them painted in his scarf. You could even use some of them to make someone fall madly in love with you.

However, as we wrote before, the risks are too high and chances are people on the internet are not at the level of being able to pay for such a risk.

I certainly would not dare.

Excerpts from R’ Yitzhak Kaduri’s book “Kedushat Yitzhak”

In Midrash Shocher Tov, on Tehillim (Psalms) 91, the verse “I will elevate him because he knows My Name, he will call Me, and I will answer him” (Psalms 91:14-15) is expounded upon. Rabbi Yehoshua ben Levi says in the name of Rabbi Pinchas ben Yair: The prayers of Israel in this world are not always accepted, but rather at specific times when the gates of prayer are open. However, in the future, the Holy One, blessed be He, will listen to Israel’s prayers at all times, as it is written: “And it shall come to pass that before they call, I will answer” (Isaiah 65:24).

The Midrash also brings in the book Shir HaKedoshim that those who eat before praying resemble those who desecrate sacred gates and the seventy gates (of wisdom).

It is clear that Rabbi Yochanan’s statement at that time referred to this principle, clarifying that prayer is not always accepted unconditionally. When the gates of prayer are closed, a request will not be received, as there is no guarantee that every prayer will ascend if it lacks proper intent. Therefore, one must prepare for prayer with proper kavvanah (intention), focusing on the knowledge of the divine names, ensuring that the supplication is received at the gates of prayer.

Over time, this matter became more complex, as the sages recognized that sometimes there are “interruptions” (in divine reception). Indeed, many factors influence a person’s ability to connect spiritually. A person is not always in a state of divine alignment, and therefore must strengthen their faith in the Creator, focusing deeply on divine names to elevate their prayers with the proper kavvanah. Thus, the Midrash teaches us to elevate our prayers to a higher level, ensuring their acceptance.

Furthermore, the Midrash teaches that “Shocher Tov” (Dawn is good) alludes to the power of divine names in verses such as “To declare Your loving-kindness in the morning” and “I shall know that God will deliver His anointed one.”

And most importantly, the version of the Midrash that states that the Explicit Name is not merely for knowledge but for practical use—this is a difficult matter. However, it is easier to understand that through its use, great blessings can be drawn down.

Even though there are ways in which the use of the Explicit Name is absolutely forbidden, the words of the sages indicate that there is still much to learn about its greatness. There are many forms and permutations of divine names, and not all of them are included in the prohibition of uttering the Essential Divine Name (Shem HaEtzem).

Rav Chaim Vital (Maharhu) writes that some divine names are not to be used at all, while others must be used with great holiness and purity. Every person must study which names are permissible and understand that one must possess high levels of holiness before making use of them. It is not enough to simply desire to use divine names; one must study the conditions of their use, purify the heart, and ensure that their usage will not lead to damage or cancellation of their spiritual effect.

However, from everything stated, it is clear that learning about divine names is not forbidden at all. On the contrary, understanding them is extremely beneficial, because it teaches how divine shefa (spiritual abundance) is drawn into the world.

This knowledge is a great matter, for it allows a person to increase spiritual influx, elevate themselves, and connect to divine influence. In particular, the use of divine names has the ability to assist in the acceptance of one’s prayers.

And especially, using the divine names in the correct manner aids in ensuring that prayers are answered, as explained in detail in the Midrash and other sources.

The Position of the Maharchu (Rabbi Chaim Vital) in Sha’ar HaMitzvot on the Prohibition of Practical Kabbalah

The Maharchu, in Sha’ar HaMitzvot on Parashat Shemot, page Yod-Alef (11), expands on the issue of the prohibition of using Kabbalah for practical purposes. He writes explicitly that practical Kabbalah is prohibited, and he even states that using divine names for practical effects is forbidden.

According to the severity of this prohibition, the Maharchu explains that manipulating divine names to perform wonders is an act of great severity. This is because it involves forcing the ministering angels to act, and this compels them in a way that is not aligned with divine will.

Furthermore, he emphasizes that such actions can lead a person to spiritual corruption, as the angels respond begrudgingly, which can result in leading the practitioner toward improper intentions and forbidden blessings (Berachot Levatalah).

[the following is R’ Chaim Vital’s words]

The Response of My Teacher (the Arizal) Regarding the Use of Divine Names and the Early Generations

I asked my teacher (the Arizal), of blessed memory, whether only the early generations had the ability to use divine names effectively, as it is known that they did so with great success. I also inquired whether we, in later generations, should avoid such usage altogether.

He responded that this practice is indeed something that was only proper for earlier generations, who had achieved great spiritual purity. This is written explicitly in Sefer Pirkei Heichalot, which states that the early sages had the ability to utilize divine names effectively.

It is recorded that Rabbi Yishmael and Rabbi Akiva used divine names for the sake of opening the heart and mind for proper spiritual understanding and clarity.

The Reason We Are Now Considered Spiritually Impure

He (the Arizal) further explained to me that we today are considered impure in this regard. This is because, as it is known, since the destruction of the Second Temple, impurity (Tum’ah) has increased in the world.

It is well established that the sins of the generations have caused a decline in spiritual purity, making it no longer permitted to use divine names for practical purposes. Even if someone today were to attempt to use them, the effects would not be the same as they were in previous generations.

Thus, we are all considered impure in soul, and we are not permitted to use these divine names in the ways that the sages of old once did.

However, when defining the exact nature of what constitutes “practical use” of divine names, there is room for further understanding.

Not every application of divine names should be categorized as “practical Kabbalah” in the sense that the Maharchu prohibits. Rather, it is clear that there are deeper considerations regarding the kavanot (intentions) behind their use, which the Arizal, despite being stringent, was accepting of using them.