Shaddai is conventionally translated into English as God Almighty or Deus Omnipotens in Latin. The name Shaddai appears 48 times in the Bible, which also mentions El Shaddai seven times. When God asked Moses, “Do you wish to know my name?”, he explained to him: “When I am waging war against the wicked, I am called El Shadai” (Midrash on the names of God).
The origin and meaning of Shaddai is obscure. According to Ernst Knauf, El Shaddai means God of the Wilderness. Another theory is that Shaddai appears in the Akkadian language shadû (“mountain”) and shaddā`û or shaddû`a (“mountain-dweller”), one of the names of Amurru. The root word “shadad” (שדד) means to make desolate. This would give Shaddai the meaning of “destroyer”, representing one of the aspects of God, and in this context it is essentially an epithet. The root “shad” (שד) means “breast”. Biblical scholar David Biale notes that, of the six times that the name “El Shaddai” appears in the Book of Genesis, five are in connection with fertility blessings for the patriarchs. He argues that this original understanding of “Shaddai” as related to fertility was forgotten by the later authors. Shaddai occurs in several different spelling forms (Sadai, Saday, Sadaj, Schadday, etc). All of those variations have the same meaning and powers.
This name of God is very important in cabala. Shaddai appears in the Zohar, which tells that it was manifested when the Earth was in the state of chaos. The Magical Calendar gives Shaddai as an example of the three named letter of God. This book explains that Shaddai rules over Memory, Mind and Will as well as over Sulphur, Salt and Mercury. Agrippa mentions Sadai in his second book of Occult Philosophy. He took Sadai as an example of a God’s name written in three letters. In his Scale of the number three, Sadai rules over the middle martyrs, breast, Megara, Acacus and Apostates. This name of God appears in Mirror of the causes of all things from R. Fludd’s book Integrum Morborum Mysterium (1631). According to Ambelain, Shaddai is the God’s name of the 20th path from Hod to Malkuth, governed by Shiah.
It is a name of God from many grimoires. The 6th and 7th Books of Moses gives two variations of this name: Saday is the 18th name of God linked to Kaliel and Schaday the 44th name of God Ielahiah. It is also the 8th of 72 names of God from Enoch 3. Saday is mentioned in Book of Soyga as “the majesty more beautiful than any other”, while Books of Three Souls tells that is signifies“virtuous, authoritative God in the highest.” It is the 25th of 100 names of God from Liber Juratus, where it also appears in the Shemhophorosh prayer. Grimoire of Honorius lists it as the 16th of 72 names of God.
This name of God is given to both Adam and Moses. Saday is the name given to Adam from Sepher Raziel. Belonging to the seventh set of Shemhamphoras, it should be used in each thing, in all work and time, and with the four elements. As a God’s name given to Adam, Saday also appears in The Sixth and Seventh Books of Moses, where it should be named in the beginning of each undertaking. This was the name written in the people of Aron when he spoke to the Creator.
Written as Sadai, it occurs as a God’s name given to Moses in Semiphoras und Schemhamphoras Salomonis regis, where it is used to do something wonderful and when you are in great need. Written as Sadaj, it is a God’s name given to Moses in The Sixth and Seventh Books of Moses. It belongs to the seventh set of Shemhamphoras and it should also be named when you do “something wonderful” or are “in great need.” Written as Saday, it is also given to Moses, and as such it appears again in The Sixth and Seventh Books of Moses, where it belongs there to the fifth set of Shemhamphoras serving to satisfy each request. Saday is also mentioned as a name given to Moses in Sepher Raziel, where it belongs to the fifth set of Shemhamphoras. When you speak this name, you will get what you ask from God. It is also the name that Moses said when manna reined in desert, when he drew out water of the rock and led out the children of Israel from captivity. This name accomplishes everything when you work with the four elements.
It is used in ceremonial magic. The Secret Grimoire of Turiel instructs that Saday should be mentioned in the prayer when you put on the lamen. Sadai is written in the magical circle from Key of Solomon, Lans. 1202.
This name of God is often used in evocations. It appears in the Conjuration of Aaron’s son Eleazar from the Excerpt of Magical Kabbalah of The Sixth and Seventh Books of Moses. It is also mentioned in a ceremony to conjure a fairy Elaby Gathen. The Necromancer’s Handbook (Clm 849: Fols 3r-108v) instructs that it should be used to evoke Asyel, Castiel, Lamsiyel, Rabam, Erlain, Elam and Belam in order to constrain a man, woman, spirit or beast. Saday appears in conjurations and invocations in Black Dragon Grimoire and Ars Notoria. According to Heptameron, Saday should be named in the conjuration of Sunday and Michael, Monday and Gabriel, Wednesday and Raphael, Friday and Aniel, and Saturday and Cassiel. Shaddai is also important in planetary magic. The Grimoire of Armadel presents the Character of Zadkiel and Michael, in which Saday is written. It is also written in the Third Pentacle of Mars and in the Sixth Pentacle of the Sun. As El Shaddai it appears in the First Pentacle of the Sun. Schaddey is written in the First Table of the Spirits of the Air from The Seventh Book of Moses. Shaddai is called the Mirror of Truth in Ambelain’s conjuration of angels.
Magicians recognized in Shaddai one of the most powerful names of God, so they also used it when dealing purposely or unintentionally with darker forces. Sadaij appears in the Dismissal of Leviathan in the Excerpt of Magical Kabbalah of The Sixth and Seventh Books of Moses. Saday also appears in Universal conjuration of evil and accursed Serpent from Grimoire of Honorius. This book tells that Saday should be spoken in evocation of Lucifer.
This name gives such a power that it is also used in exorcism and necromancy. It should be named in necromancy if a spirit is obstinate. You should say Schaday or Saday when the spirit makes visible appearance, according to The True Petition of the Jesuits. Joshua Stopford tells in Pagano Papismus (1675) that Saday is used in exorcism of evil spirits. The Key of Solomon tells that Saday should be used in the Exorcism of Fire and in the Conjuration of the reed in order to obtain the effect with writing. It should be also named in the exorcism of spirits of the air, according to Heptameron. Samael Aun Weor tells in Occult Medicine and Practical Magic that it should be said in exorcism for Wednesday.
This name gives great protection in urgent situations. The Key of Solomon instructs: “Ishim, assist me in the name of Shaddai!” Written eather as Shaddai or Schaddei, this name of God is mentioned in Magical Usage of the Psalms and in Qabbalistic Magic. Magical Usage of the Psalms tells that it helps with the Psalm 2, when you are exposed to danger in a storm at sea and your life threatened. The first eight verses of this Psalm are written on parchment with the divine name Shaddai and in that way is used against the raging headache. It appears again in the Psalms 49 and 50 to cure from high and maybe incurable fever. It is also in the 61st Psalm, in which it helps when you are about taking possession of a new dwelling. Furthermore with the 90th Psalm, it protects you against lions and evil spirits.
Shaddai forms other names of God too, such as: Sadaij Adonaij,
Saffasaday, Shaday Otheo, Shaddai El Chai and Yeshon Shaddai.
Image: Gustave Dore, Crystalline Heaven.
Подели