Description: Chapter 2 - 03
Derech Hashem
Section III – Chapter 2 - 03
The Ramchal had explained that there is a whole other way which a person can affect a ‘shinuy hatevah,’ a miraculous occurrence. Hashem placed many angels in charge of different aspects of the world. We have discussed that there are many hundreds of thousands of angels, perhaps millions, which are assigned to every level of the physical world, and they are overseen by greater angels, who are in turn overseen by greater angels, and so on, until the highest level just before Hashem is reached. These angels have proscribed jobs and missions, how to conduct the natural world, but they have the inherent power to do differently, and to change how the natural world under their dominion behaves. The angel in charge of water can have water flow naturally, downhill with gravity, as it is meant to, but also possesses the ability to have water flow upwards and surge, and create a wall, or attack the Egyptians, and so on.
Hashem designed these angels so that they are bound to Hashem’s name, that when the proper name of Hashem is mentioned, which is associated with the power entrusted to those angels, they will be forced to perform with greater strength or different characteristics, based on the way the name of Hashem is applied. This is the concept referred to in midrashim as ‘hashba’ah,’ which means forcing the angels to do as the person desires through invoking the name of Hashem which controls them. This is another method of changing the natural world and performing a miracle.
The Ramchal explains that this power to use Hashem’s name can be done even without attaining the necessary connection and devotion to Hashem. Whereas calling out to Hashem is highly dependent on the person’s connection, this power to control the angels is inherent and part of the world.
However, it is wrong for a simple person to utilize the ‘sharvit’ the scepter of the king, and this is what is meant by the Mishnah in Pirkei Avos, ‘di’ishtamesh bi’tagah chalaf,’ someone who uses the crown of the king, will be removed from the world.
Only the holy and devoted people who are connected to Hashem, and only utilize these names of Hashem for the sake of creating a greater kiddush Hashem, are entitled to mention these names. But anyone else, although he will be successful, he will be punished.
Regardless, nothing can be done beyond what Hashem wants, and His will decrees whether the usage of these names has any effect at all. (There’s a chazal that during the time of the chorban, the people of the generation wanted to save themselves by using these names of Hashem, hashba’ah, and Hashem changed the names, which ones work on which angels, and thereby prevented them from having any success.)
Derech Hashem
Section III – Chapter 2 - 03
The Ramchal had explained that there is a whole other way which a person can affect a ‘shinuy hatevah,’ a miraculous occurrence. Hashem placed many angels in charge of different aspects of the world. We have discussed that there are many hundreds of thousands of angels, perhaps millions, which are assigned to every level of the physical world, and they are overseen by greater angels, who are in turn overseen by greater angels, and so on, until the highest level just before Hashem is reached. These angels have proscribed jobs and missions, how to conduct the natural world, but they have the inherent power to do differently, and to change how the natural world under their dominion behaves. The angel in charge of water can have water flow naturally, downhill with gravity, as it is meant to, but also possesses the ability to have water flow upwards and surge, and create a wall, or attack the Egyptians, and so on.
Hashem designed these angels so that they are bound to Hashem’s name, that when the proper name of Hashem is mentioned, which is associated with the power entrusted to those angels, they will be forced to perform with greater strength or different characteristics, based on the way the name of Hashem is applied. This is the concept referred to in midrashim as ‘hashba’ah,’ which means forcing the angels to do as the person desires through invoking the name of Hashem which controls them. This is another method of changing the natural world and performing a miracle.
The Ramchal explains that this power to use Hashem’s name can be done even without attaining the necessary connection and devotion to Hashem. Whereas calling out to Hashem is highly dependent on the person’s connection, this power to control the angels is inherent and part of the world.
However, it is wrong for a simple person to utilize the ‘sharvit’ the scepter of the king, and this is what is meant by the Mishnah in Pirkei Avos, ‘di’ishtamesh bi’tagah chalaf,’ someone who uses the crown of the king, will be removed from the world.
Only the holy and devoted people who are connected to Hashem, and only utilize these names of Hashem for the sake of creating a greater kiddush Hashem, are entitled to mention these names. But anyone else, although he will be successful, he will be punished.
Regardless, nothing can be done beyond what Hashem wants, and His will decrees whether the usage of these names has any effect at all. (There’s a chazal that during the time of the chorban, the people of the generation wanted to save themselves by using these names of Hashem, hashba’ah, and Hashem changed the names, which ones work on which angels, and thereby prevented them from having any success.)