The idea of saying the name of God as it is written. Sanhedrin 90 side one and Avoda Zara 17b 18a and the Maharsha in Kidushin at the end of chapter three in the agada section.
Sorry I do not remember the exact page but the Maharsha there is talking about this exact subject and mentions the people in his days who were dabbling in mysticism and speaking publically about it.In particular abiout this very aspect that they were saying different ways of saying the name. He was clearly not very happy about this.
In Segulat Israel there are brought different combinations of the names. And also we find in the Ari this subject. Rav Nahman himself brings such an idea in his Sefer HaMidot.
The basic source of the whole issue is in Sanhedrin 90a that says one who says the name of God as it is written has no portion in teh world to come. In Avoda Zara there is brought the case of one sage who was put into prison and killed and the Gemara there on page 18 attributes his fate to teh fact that he was saying the name as written.
Sorry I do not remember the exact page but the Maharsha there is talking about this exact subject and mentions the people in his days who were dabbling in mysticism and speaking publically about it.In particular abiout this very aspect that they were saying different ways of saying the name. He was clearly not very happy about this.
In Segulat Israel there are brought different combinations of the names. And also we find in the Ari this subject. Rav Nahman himself brings such an idea in his Sefer HaMidot.
The basic source of the whole issue is in Sanhedrin 90a that says one who says the name of God as it is written has no portion in teh world to come. In Avoda Zara there is brought the case of one sage who was put into prison and killed and the Gemara there on page 18 attributes his fate to teh fact that he was saying the name as written.
