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What exactly are the 72 Names? According to Kabbalistic teachings, 72 unique combinations of Hebrew letters from Chapter 14 of the book of Exodus create a spiritual vibration that is a powerful antidote to the negative energy of the human ego. This revelation is a crucial step forward in the work of Kabbalistic masters over thousands of years.
As the Zohar makes clear, the purpose of the 72 Names is hidden in the story in which they are found. The Names are a tool to help humanity gain control over chaos by controlling physical nature. By their use of the 72 Names, the Israelites overcame the ego-based negativity of doubt and thus changed the nature of water until it no longer flowed. According to Kabbalah, humanity is destined to have control over physical nature; the only obstacle is our ego. Overcoming ego at its very foundation brings control of the physical world, and that is the purpose of the INSTRUMENT THAT IS THE 72 NAMES.
The 22 Letter Name is sometimes considered part of the 72 Letter Name....that includes reference to the 12 tribes of Israel
Origin And Construction Of The 72 Names
The 72 names are each constructed of three letters and are derived from Exodus 14:19-21: .....
Such rearrangements of passages of the Torah are common in Kabbalah. Kabbalists accept that the Torah has many layers of meanings, from the literal and obvious message of the letters to what is hidden within the arrangement of letters.
While the Audubon volume holds the record for a printed book, a 72-page notebook of Leonardo da Vinci’s handwritten notes and illustrations known as the Leicester Codex was bought by Bill Gates in 1994 for $31 million.
There are 22 letters in the Hebrew alphabet
There are 22 chapters of the Revelation of John in the Bible
In the Kabbalah, there are 22 paths between the sephiroth
Psalm 22 (22nd in the Book of Psalm in the King James Bible), described by the New American Standard Bible as the "A Cry of Anguish and a Song of Praise", is the Psalm to which the crucified and dying Jesus makes reference, citing its first verse in Aramaic (Matthew 27:46; Mark 15:34)
There are 22 verses in Surah "Al Burooj"(The Zodiac, or Constellations), in the Quran. Linking the Zodiac and the mystery of the number 22, as found in the Major Arcana.
 In numerals
In the divinatory tarot, there are 22 major arcana cards. These cards are numbered 0-21, so it is a matter of interpretation whether The Fool or The World is card number 22. The latter card is almost always associated with hard workers, a red-gold colour, and a rose-gold gemstone. The digital root of the 22 is the 4, which is the number of hard work.
Catch 22 (disambiguation)
Saint Catherine of Alexandria, also known as Saint Catherine of the Wheel and The Great Martyr Saint Catherine (Greek ἡ Ἁγία Αἰκατερίνη ἡ Μεγαλομάρτυς) is a Christian saint and martyr who is claimed to have been a noted scholar in the early 4th century. According to her legend she attempted to convert the pagan emperor Maximinus Daia, who had her imprisoned and later executed. 1,100 years later, Joan of Arc said that Catherine appeared to her many times.
The Orthodox Church venerates her as a "great martyr", and in the Catholic Church she is traditionally revered as one of the Fourteen Holy Helpers. Doubts about the historicity of Catherine have been raised by modern scholars. In 1969 the Catholic Church removed her feast day from the General Roman Calendar, but it was restored as an optional memorial date in 2002.
The Achtiname of Muhammad, also known as the Covenant or (Holy) Testament (Testamentum) of Muhammad, is a document or ahdname which purports to be a charter or writ ratified by the Prophet Muhammad granting protection and other privileges to the monks of Saint Catherine's Monastery, Mount Sinai. It is sealed with an imprint representing Muhammad's hand.....
The original charter does not survive, but several copies are now extant in the library of St Catherine, some of which are witnessed by the judges of Islam in order to lend some force to its semblance of authenticity. The traditional explanation which accounts for the loss of the original claims that during the Conquest of Egypt by the Ottoman sultan Selim I in 1517, the original document was seized from the monastery by Ottoman soldiers and taken to Selim's palace at Constantinople. A copy was then made to compensate for its loss at the monastery. On the other hand, it is also possible that the charter was simply renewed under the new rulers, as other documents in the archive suggest. Traditions about the tolerance shown towards the monastery were reported in governmental documents issued in Cairo and during the period of Ottoman rule (1517-1798), the Pasha of Egypt annually reaffirmed its protections.
In 1630, Gabriel Sionita published the first edition of the Arabic text, with Latin translation, under the title Testamentum et pactiones inter Mohammedem et Christianae fidei cultores.
The origins of the document has been the subject of a number of different traditions, best known through the accounts of European travellers who visited the monastery. These authors include the French knight Greffin Affagart (d. c. 1557), the French traveller Jean de Thévenot (d. 1667) and the English prelate Richard Peacocke, who included an English translation of the text.
James of Voragine is mostly known for his immensely successful collection
of saint’s lives, the Golden Legend ,1 composed around the year
1265. Lesser known is the fact that he wrote a historical chronicle inside
his magnum opus , inserted in the second-to-last chapter. Though
this chapter claims to be about Pope Pelagius I, a secondary figure in
the canon of popes, the life of Pelagius is only a small part of the entire
chronicle, which is often referred to as the Historia lombardica . In
some versions of the manuscript of the Golden Legend , the chronicle
has in fact given its name to the entire work. Fascinatingly, the Historia
lombardica also contains a life of the prophet Muhammad, a seemingly
unlikely choice for a chapter in a collection of the lives of
Christian saints. The role of the Historia lombardica within the Golden
Legend as a whole has not been studied in depth until recently, and
the passages concerning Muhammad in particular have received only
fleeting attention from scholars.2
2. (appendage notes): Apart from a summary of the text provided by Alessandro d’Ancona more than a
century ago, a very cursory article by George-Henri Bousquet, and a short mention in
John Tolan’s book on Petrus Alfonsi indicating James of Voragine’s use of Petrus’s Dialogi
contra Iudaeos as a source, this passage seems to have passed almost unnoticed. See
Alessandro d’Ancona, La leggenda di Maometto in Occidente, ed. Andrea Borruso (Rome:
Salerno, 1994), first published in Giornale Storico della Letteratura Italiana 13 (1889): 199–
281, reprinted with additions in Alessandro d’Ancona, Studj di critica e storia letteraria
(Bologna: Zanichelli, 1912), 2:167–306. On the Legenda aurea, see esp. pp. 76–77; George-
Henri Bousquet, “Mahomet et l’IslÃ¢m, selon un passage peu connu de la LÃ©gende DorÃ©e,”