All is not what it seems: A Mindless approach to Hebrew Amulets

I have been asked to comment on a talisman being sold online, the intention of which is to bring "good luck" and which has been written by an individual listed as a "great authority" on such objects. On perusing the amulet, I noticed that the item is made up of a mishmash of material, apparently thrown together sort of nilly-willy, or perhaps the various magical seals employed in the construct, were chosen to impress the recipient with their ornateness. As it is, the item comprised seals and symbols which are not normally traditionally employed conjointly, their fundamental intentions being quite different. In this regard consider the following two sets of symbols appearing, amongst others, on one amulet. Here is the first:

These Divine Names and accompanying seals are employed in instances necessitating some or other request having to be presented to a higher authority, i.e. a governmental administrator, judiciary, or another in high office who might impact ones life benevolently. In this instance the original instruction requires one to write the listed five tri-letter Names and accompanying magical seals on parchment made from the skin of an aborted animal. I am aware that this Kamea was employed to great effect with the said Divine Names and seals written on plain good parchment, hence I suggest you spare yourself the gory task of having to skin an aborted animal. Voodooistic actions such as these might have impressed mediaeval mindsets, but more recent experience clearly indicated the task at hand to be well executed with great effect by means of the many good parchments available in our day.

As said, the instruction is to write the Divine Names and seals on the parchment, which is held in your hand or carried in your belt during the time when you have to face the higher authority with a personal request. However, since this action requires great purity to ensure a beneficial outcome, it is necessary to fast and to perform prayer and ritual submersion in a sacred bath (Mikvah). Regarding the latter activity, we are informed that if such is not at your disposal, that you must be careful to abstain from any sexual activity for around two days prior to seeking a specific service from an individual in high office.

Regarding the five tri-letter combinations listed with the magic seals, these were derived from an alternative presentation of the "Name of Seventy-Two Names." It might come as a surprise to learn that the “Name of Seventy-two Names” is also employed in a variant format in Jewish magic. In this regard the arrangements of the letters of the three verses comprising this Divine Name are in the exact same order, i.e. as written from right to left, the result being as follows:

As indicated, these combinations are presented with vowels, since some magical applications require these in certain instances. In this regard, the vowels are directly related to their order of appearance as aligned with the letters comprising the three biblical verses from whence the “Shem Vayisa Vayet” was derived. We are told that both the standard and variant seventy-two tri-letter units can be employed for exactly the same talismanic purposes, which in the current instance require the tri-letter units to be arranged into thirteen sets comprised of five units each, and one set of seven units.

As it is, such employment of the “Name of Seventy-two Names” necessitates precise knowledge regarding the exact days when these Kameot should be composed. In this regard the first amulet is written on the third day of any Hebrew month; the second is written on the seventh day of the month; the third on the tenth day of the month; the fourth on the twentieth of the month; the fifth on the twenty-third of the month; and all of the remaining Kameot are written on the twenty-ninth day of the month.

The actual mental/emotional stance of the one composing these Kameot plays a primary role in the efficacy of each amulet. Hence the instruction to acquire a most harmonious mindset prior to commencing the creation of a Kamea, and, whilst the Divine Names are being written, to recite the component Divine Names in a pleasant voice. In fact, we are told the power of these amulets necessitates cleanliness of body, great mental and emotional purity, devotion, fasting, as well as abstinence from any sexual activities for at least three days prior to commencement of these magical procedures.

Be that as it may, according to the individual who queried me on the validity and efficacy of the earlier mentioned, as it were, "syncretic amulet," there were no accompanying instructions of any kind regarding any fasting, the performance of prayer and visiting a Mikvah, or abstaining from any sexual activity for two days prior to using the amulet. Whilst such purification activities are required in the case of the mentioned magical seals, this is not applicable in terms of some of the other seals and symbols displayed in the amulet in question. In this regard, consider the following magical seals which were added to the mentioned magical hotch-potch:

It would seem the two Hebrew terms listed top right, i.e. (“he”) and (“she") are respectively referring to the magical seals directly below and to the left of the writing. I was told these indicate, as it were, the “male” and “female” expressions of the same magical glyph. The phrase at the bottom of the amulet reads . This could be translated “a gift from S’fifi’el, Shumi’el splattered.”

Now, this portion of the amulet is basically recommended to individuals desiring an increase in personal prominence. So if anyone wishes to increase his or her social status, etc., they could construct an amulet by tracing these specific magical seals, and writing the words and names on a piece of deerskin parchment. Regarding the latter, which may be hard to acquire today, I have noted that a clean sheet of high quality paper will do nicely. The amulet is then worn on the person of the individual requiring this support, and, we are informed, the said individual will be perceived by all and sundry with great love and affection.

We are further told that if anyone should desire to grow and succeed in all his or her endeavours, that individual should draw the seals and write the names of this amulet on the lines of the palm of his or her hand. In this instance the procedure is concluded by uttering the following incantation:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai Elohei ha-tzva’ot b’koach eilu ha-shemot v’ha-chotamot sh’tatzlichuni b’chol mah she’ertzeh

Translation:

May it be your will YHVH my God, and God of my fathers, God of the Hosts, in the power deriving from the names and the seals for me to have success in all that I want to.

Having carefully inspected the amulet in question, it is clear the variety of Divine and Angelic Names, including magical seals, merged in such a willy-nilly manner, are respectively applied for a number of divergent purposes, and hence they should not be intermingled in a single amulet. Of course, it is perfectly clear that there are “soferim” (scribes) who are not only keen to devote themselves to writing and selling amulets, but are all too eager to impact the minds of potential clients with impressive seals and signs. It would seem they think this approach would generate the best possible prices for their fanciful talismanic constructs, and they appear to be wholly indifferent to the fundamental influences of the active “psycho-spiritual potencies” triggered and channelled by the amulets in question. It is also worth noting that much of those amalgamated material was derived directly from the “Shorshei ha-Shemot.” As it is, Rabbi Moses Zacutto, the author of this seminal text on Jewish Magic, delineated in the greatest detail the construction and employment of each of its listed amulets, hence there is nothing to be said in mitigation of a mindless approach to Hebrew amulets!