Divine Speech & the Foundation of Life

A very important point to consider when it comes to Hebrew Divine Names, is the fact that just as every letter of the Hebrew alphabet was, and still is, considered to be the “embodiment” of a Spirit Intelligence, each being an “Angel,” so to speak, so are Divine Names understood to be more than just personal identifications. It is believed that they actually are the respective qualities or aspects of Divinity hidden within their inner meanings, thus the incantation of “Divine Names” would release, as it were, the special powers they embody. These Names are considered to be “Words of Power,” since they are both expressions of the “nature” of Divinity, as well as “Angels” or Spirit Intelligences, who direct those aspects of the Divine Nature encapsulated within them into actual existence. Naturally such Divine Names would be of particular interest to many readers, however we first have to master some basic concepts and teachings before we can focus on practical applications. What is at present of primary importance to us, is to understand why “Divine Names” are so important in both speculative and practical Kabbalah, and here the primary factor is the Hebrew alphabet and its use as an “archetypal language,” so to speak.

In Hebrew the alphabet is referred to as the Otiot. This is the plural form of the word Ot meaning both a “letter” and a “sign,” since each letter implies a unique spiritual power. Another point that must be considered is that each Hebrew glyph is a word comprising letters, and that every letter has a specific meaning. Each letter also signifies an associated spiritual power through its form, sound and gematria, the latter referring to the fact that every Hebrew glyph is also a number and that words with the same numerical value are understood to relate to each other. This is indeed a most serious subject, since as mentioned earlier, every single sign of the Hebrew Alphabet is considered to be the embodiment of a “spirit intelligence,” and thus there are extremely strict rules as far as the construction and writing, the actual calligraphy, of each letter is concerned.

In fact, the written Hebrew glyphs themselves are understood to be “living intelligences” with bodies, minds and souls. The printed or written letter, including its vocal expression, comprises the physical part of its manifestation, that is its “body,” whereas in its essence it belongs to the subtle realm of Maggidim, the Angelic Messengers. In this subtle realm it multiplies, as it were, to create the manifested world of words, meanings and objects. In their primordial state of emanation the Otiot are the primordial frequencies of the Cosmos in that space (Makom) where all are one in the Eternal No-thing from whence all life emanates as Light.

So it is understood by some that the mere scanning of Hebrew glyphs, is enough to unleash powerful spiritual forces, which have remarkable effects on the psyche of the one who is doing the scanning. By this I mean that uttering a Divine Name, or even just reading it, causes an inner response in the reader or utterer, which is very important to know and acknowledge in a conscious manner. Furthermore, it is understood in Kabbalah that when the letters of the Hebrew Alphabet, the Otiot, are spoken with a suitably associated godly stance or intention, the “Angels” corresponding to those letters are invoked. Hence, in order to align oneself in an appropriate manner with these “Spirit Intelligences” in the Hebrew glyphs, Kabbalists employ the three traditional methods of mivta—vocalising the letters and names, michtav—writing them, and mashav— contemplating their forms.

However, I believe one has to first change ones normal reasoning from being involved with the delineation of objects to perceiving the objects directly. If we discuss a perfume, sound, or anything experienced through the senses, we invoke reactions and images stored in the memory of the listener, that is, we stimulate the imagination of a person. Here then we have to alter our usual approach of describing something to actually experiencing it as if we are it, and it is believed that this awareness is imparted by the Hebrew alphabet as a universal power to the mind. As we know, Kabbalah teaches that if you wish to achieve a desired state of awareness, one related to a specific attitude, you could “program,” as it were, that desired state into yourself through the use of an appropriate associated Divine Name. Even an affiliated word (not necessarily a Divine Name) used as a Hagah (Hebrew mantra), can reconstruct the psyche one way or the other. Again, as mentioned in “The Book of Self Creation,” and reiterated in "The Book of Sacred Names," as the Hebrew letters are formed into words which are uttered in prayers, or even just written down, the powers of those “Spirit Intelligences” associated with the letters are actually powerfully focussed in those words.

It is believed that it is through the powers inherent in the Otiot that many great wonders are worked in manifestation. In fact, Kabbalists understand quite clearly that the whole of existence, all forms within it, are expressions of the Hebrew letters into a multitude of configurations or “words.” This is understood to be the fundamental meaning of Psalm 33:6 reading “By the word of God the heavens came into being, and all the host by the breath of his mouth.” It has been said that for Kabbalists the concepts of “name” and “form” equate, and that these are linked to the Hebrew alphabet, the fundamental essence of existence incorporating also “number” and “dimension.” Thus they have at their disposal a mighty instrument comprised of the glyphs of the Otiot, through which they do not only understand the workings of creation (Ma’aseh B’reishit), or manipulate material existence (Ma’aseh Merkavah), but can move into the “Inner Beingness” of the “Infinite Source,” through whom creation is continuously emanating into existence.

Kabbalists believe the universe continues to exist because its physical actuality is eternally reaffirmed in the “Now,” and it has been said that the sacred utterance which originated the heavens, abides within them forever. The cosmos perpetuates because the Divine utterance “Let there be a firmament” (Genesis 1:4) is enduringly reiterated in the “Now.” The same applies to every segment of manifestation in which the first Divine Utterance, “Let there be light,” is repeated endlessly. God’s original creative will is eternally present, if not, all would return to the “nothing” beyond manifestation. Thus the “word of God” gives being to all existence. The “word” literally “becomes flesh,” and in this regard the Torah plays a most major role for both Kabbalists and those mainstream religionists who view the Hebrew Bible to be an enormous Divine Name. Every word within it is a potent “Word of Power,” the utterance of which invokes extremely potent forces.

What is required and important in studying and working the techniques of practical Kabbalah, is the ability to recognise, read and utter the letters and Divine Names. In this regard, a general introduction to the mystical meaning of each letter, as well as gaining some ideas regarding certain Hebrew terms, is perfectly acceptable. Such knowledge can facilitate not only a deeper insight into the more profound interpretations of Sacred Scripture, but also a more profound perspective on the meaning of creation and all life within it. In order to achieve this, it is necessary to concentrate on the concept of the divine within the language, and how, through several methods, this knowledge is expanded into one of the most remarkable systems of God and self “realisation.” This I have attempted to address in as great as possible detail in the first three volumes of my "Shadow Tree Series," i.e. "The Book of Self Creation"; "The Book of Sacred Names"; and "The Book of Seals & Amulets."

"The Book of Seals & Amulets" in print!!

I am delighted to inform you that "The Book of Seals & Amulets" [508 pages] is now in print. This, the third volume of the "Shadow Tree Series," comprises a comprehensive investigation into the meaning and relevance of Celestial Alphabets, Magical Seals, Magic Squares, Divine and Angelic Names, etc., as well as their employment in Hebrew Amulets in order to benefit personal wellbeing in a most significant manner. Continuing the standards I set in "The Book of Self Creation" and "The Book of Sacred Names," I offer detailed instruction on the contents and construction of Hebrew Amulets. I again consulted the enormous array of relevant primary Hebrew literature, large sections of which are now available to an English readership for the first time.

"The Book of Seals & Amulets" comprises:

Chapter 1: Levanah — Sacred Names in Hebrew Amulets [106 pages]

A. Adonai

B. Ehyeh

C. Ineffable Name

D. Shadai

E. Enigmatic Divine Names

1. Agala’a

2. Azbogah

3. Atneik

4. BYT

5. Taftafyah

6. Yohach Kalach

7. Kuzu B’mochsaz Kuzu

8. Matz’patz

9. Ashtzei

10. Tzurtak

11. Tzamarchad

F. The Twenty-two Letter Name

G. The Forty-Two Letter Name

H. The Name of Seventy-two Names

I. Compounded Employment of Divine Names

Chapter 2: Kochav — Letter, Word & Number Squares [59 pages]

A. Letter Squares

B. Word Squares

C. Number Squares

1. Magic Square of the Third Order

2. Magic Square of the Fourth Order

3. Magic Square of the Fifth & Sixth Order

4. Magic Square of the Seventh Order

5. Magic Square of the Eighth & Ninth Order

Chapter 3: Nogah — Sacred Writ & Kameot [77 pages]

A. A River went out of Eden

B. Psalms.....Psalms.....Everywhere!

Psalm 1

Psalm 2

Psalm 67

Psalm 91

Psalm 106

Psalm 121

Chapter 4 : Shemesh — Secret Alphabets & Magical Seals [55 pages]

A. Celestial Alphabets

1. Kolmosin Micha’el

2. Kolmosin Gavri’el

3. Kolmosin Ori’el (Nuri’el)

4. K’tav Avar ha-Nehar

5. K’tav ha-Malachim

6. K’tav Tz’va ha-Shamayim

7. Alfa Beta shel Metatron

B. Chotamot (Magical Seals)

Chapter 5 : Madim — Angels, Demons & Amulets for Protection [45 pages]

A. Angelic Hosts

B. Fiendish Hordes

C. Amulets for Protection

Chapter 6 : Tzedek — Kameot for Health, Wealth & Happiness [33 pages]

A. Health & Healing

B. Wealth & Success

C. Amulets & Elements

Chapter 7 : Shabetai — Patterns, Shapes & Sizes [43 pages]

A. Chabusa: Six-petalled Rosette

B. Menorah: Seven-branched Candelabrum

C. Magen David: Shield of David

D. The Hand

E. Printed Amulets

F. Disposing of Discarded Amulets

References & Bibliography [45 pages]

The “Shadow Tree Series” comprises a unique collection of Western Esoteric studies and practices which I have actuated and taught over a period of forty years. I commenced my Kabbalistic odyssey in the early 1970’s studying the doctrines of Lurianic Kabbalah, and later investigated the fascinating traditions of Practical Kabbalah. I also incorporated the teachings of my late mentor, the celebrated English Kabbalist William G. Gray, in my personal kabbalistic/magical worldview.

Having introduced a “nuts-and-bolts” insight into the inner workings of Ceremonial Magic and Practical Kabbalah in “The Book of Self Creation” and “The Book of Sacred Names,” I present further magical resources in “The Book of Seals & Amulets.”

In conclusion I should mention again that since I addressed in the current tome several hundred Hebrew amulets and related magical objects, i.e. Sigils, Magic Squares, Magical Alphabets, etc., I again elected to include original Hebrew texts with easily accessible accompanying transliterations and translations. As you might expect, "The Book of Seals & Amulets" comprises nearly 300 images of amulets and related illustrations, the largest majority of which were again from primary resources in the domain of "Practical Kabbalah,"

You can access "The Book of Seals & Amulets" and other publications of the Sangreal Sodality Press directly at:

http://www.lulu.com/spotlight/sangrealsodalitypress

Fiendish Forces in Hebrew Amulets - Part 1

Whilst the patronage of higher spiritual forces are enlisted in Hebrew amulets by means of their names, malevolent powers are equally identified in Kameot in order to, as it were, bind them and weaken their impact on the living. Restraining demonic entities is particularly necessary, since it is said that "if the eye had the power to see them, no creature could endure the demons." Furthermore, "they are more numerous than we are and they surround us like the ridge round a field," and it is claimed "Every one among us has a thousand on his left hand and ten thousand on his right hand." [Talmud Bavli, Berachot 6a]

It is said demonic entities are "living souls without bodies," [Thompson, R.C.: Semitic Magic: Its Origins and Development, Luzac & Co., London 1909] and it is believed they resemble humans in three ways, "they eat and drink like human beings; they propagate like human beings; and they die like human beings" [Talmud Bavli Chagigah 16a]. We are informed that "the injury of the human race in every possible way was believed to be the chief delight of evil spirits," [Cassels, W.R.: Supernatural Religion: An Inquiry into the Reality of Divine Revelation Vol. 1, Longmans Green & Co., London 1874] which is another "quality" they share with so many of the human race who "delight" in doing just that to their fellow human kind. The demoness Lilit certainly ranks amongst the most dangerous of those spirit forces who take pleasure in killing humans.

The saga surrounding the person and career of this demonic dame reads like a popular soap opera. She "was a failure as Adam’s intended wife, became the paramour of lascivious spirits, rose to be the bride of Samael the demon King, ruled as the Queen of Zemargad and Sheba, and finally ended up as the consort of God himself." [Patai, R.: The Hebrew Goddess, Third enlarged edition, Wayne State University Press, Detroit 1990] Her incredible career in evil and depravity spanning more than four millennia, rivals that of any other career criminal, whether human or demonic. At least there is some protection against the killer instincts of this lady. We are told she informed the Propher Elijah "whenever I shall see or hear any of my names I shall straightway flee.... And whenever my names shall be mentioned I shall have no power to do evil or to injure." [Hanauer, J.E.: Folk-Lore of the Holy Land: Moslem, Christian and Jewish, Duckworth & Co., London 1907]

It would seem the history of Lilit can be traced back to the Lillu, who "was one of four demons belonging to a vampire or incubi-succubae class" mentioned in a Sumerian King list. [Patai, R.: The Hebrew Goddess] Thus it has been suggested that the traditions regarding "Lilit" were derived by Jews from Sumerian and Gnostic lore, and it is further alleged that much of Sumerian folklore was absorbed into Judaism by the patriarch Abraham, and the fact that he hailed from Chaldean Ur was cited in support of this claim.

There is certainly no evidence that Abraham received the Lilit mythology from the Sumerians, or that it was from thence that it found its way into kabbalistic lore. There is also no reference to Lilit in the Pentateuch, and all evidence points to it having been extracted from Babylonian-Assyrian sources. After all, Jews lived in exile in Babylonia for centuries, and even after the "return" and Nehemiah’s rebuilding of the Temple and the walls of Jerusalem, many preferred to remain in the settled comfort of Babylonia, where the great Jewish academies continued to thrive well into the early centuries of the common era.

We know for certain that Lilit is part of Babylonian demonology, and that there are some Sumerian antecedents. In fact, Lilit was one of a demonic couple, Lilu the male and Lilitu the female, both of which were associated with a whole set of "harmful spirits" called mazikim. Now, whilst Lilit in "Jewish lore" is particularly associated with endangering the life of the newly born infant, the Babylonian equivalents of this spirit fulfilled various nefarious functions. For example, there is an incantation in an Assyrian ritual text against an Ardat-Lili who preys on males. Others would strangle infants and threaten pregnant women.

There is only one reference to Lilit in the Bible (Isaiah 34:14), hence it is understood that most of what we know of the early Jewish traditions regarding Lilit, derives mainly from the Babylonian Talmud. Amongst the early "Jewish" references to Lilit we should include one from the Qumran community (Dead Sea Scrolls), whilst aspects of this tradition were also absorbed into "The Testament of Solomon," a third century Greek work. More details on the Lilit as the first wife of Adam were also included in the "Alphabet of Ben Sira."

Now, just because Lilit is called the "mother of demons," does not mean that she does not have enemies amongst her own kind. In this regard, the demoness Machalat, the "Dancer," and her daughter Agrat bat Machalat, the latter being the consort of Ashmodai and queen of the demons, are said to live "in strife with Lilith." The hostility of these female demons towards Lilit is no simple matter. Agrat bat Machalat is the consort of Ashmodai and she ranks "queen of the demons." Furthermore, she is said to have "a retinue of one hundred and eighty thousand evil spirits." [Rappoport, A.S.: The Folklore of the Jews, The Soncino Press, London 1937]

(More to follow)

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 6

(Ayin) The magical glyph for the letter (Ayin) is said to comprise two parallel horizontal bars. These, we are told, pertains to Moses and Aaron who confronted the Egyptian sorcerers whose magical activities were illusions meant to deceive the eye (—Ayin). In this regard, we are told (Exodus 7:12):

Transliteration:

va-yashlichu ish matechu va-yih’yu l’taninim va-yivla mateh Aharon et matotam

Translation:

For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.

We are informed that in the Hebrew alphabet the letter order (Nun), (Samech), (Ayin) reminds us of this miracle (—Nes), by means of which the trickery worked on the eye (—Ayin) is exposed.

(Peh) We are told the magical glyph for the letter (Peh) represents an open bucket, representing something like a divine cornucopia by means of which the Eternal One provides (—Pirnes) an infinite flow of abundance to the whole of manifestation, like the miracle foodstuffs, i.e. the daily manna, quails, and a wellspring afforded to the Israelites during their long sojourn in the desert. In fact, these miraculous substances are said to be represented by the three endings of the magical glyph.

As it is, the word (Peh), the name of the letter in question, means a “mouth,” the organ of eating but also of speaking. Regarding the latter ability, we are informed that a real savant is a wellspring of wisdom, whose Torah elucidations motivate a descent of the Shechinah, i.e. the Divine Presence and “face” of the Almighty to descend on his or her person. This is because a Spirit Messenger (angel) affords the wise one endless insights.

(Tzadi) The magical glyph for the letter (Tzadi) is said to be a kind of walled stronghold which could be accessed via a side entrance (Petach—“opening”). In this regard a Tzadik, i.e. a righteous individual, is said to constantly alternating between two entrances, i.e. the one to the synagogue and the other to the “House of Study.” Considering some of the sentiments I expressed earlier, that “Torah Study” means “living the law of life,” I “naturally” think it quite “unnatural” and even “ungodly” to cut oneself off from the natural world. After all, the very beauty which we see in this world is in fact God, and acknowledging beauty is a most sacred act.

In this regard, we are told that “when you desire to eat or drink, or to fulfill other worldly desires, and you focus your awareness on the love of God, then you elevate that physical desire to spiritual desire. Thereby you draw out the holy spark that dwells within. You bring forth holy sparks from the material world. There is no path greater than this. For wherever you go and whatever you do—even mundane activities—you serve God.” [Levi Yitzhak of Berdichev in Buber, M.: Tales of the Hasidim: The Early Masters, Thames and Hudson, London 1956] We are further reminded to “use the things of the world to recognize No-thing. By this I mean, approach everyday life as an ongoing opportunity for raising the sparks. Take a micro-moment for establishing a meditative attitude, whether that moment be painful or joyous or neutral. Practice hitbodedut (meditation/all-one-ness) everywhere, at all times. When tempted away from righteousness by idleness, anger, or greed, let yourself listen to the sounds of that moment until you are all ear, nothing but listening. Wrap yourself in listening until even the still, small voice of the moment has vanished and there is No-thing there at all.” [Besserman, P.: The Shambhala Guide to Kabbalah and Jewish Mysticism, Shambhala, Berkeley, 1997]

(More to follow)

Amulets and Matters of the Heart - Part 2

Regarding magical seals the fundamental purpose of which pertains to the generation of love of the more emotional/physical kind, a fair number can be traced in primary Jewish magical texts, amongst others the following famous one of which various versions can be found in primary Jewish magical literature:

These “magical seals” are employed to kindle or rekindle love between a husband and wife, or between one individual and another. We are instructed to write Deuteronomy 6:5 at the very top of the amulet:

Transliteration:

v’ahavta et YHVH eloheicha b’chol l’vav’cha uv’chol nafsh’cha u’v’chol m’odecha

Translation:

And thou shalt love YHVH thy God with all thy heart, and with all thy soul, and with all thy might.

Below this is written the following adjuration, which includes the names of a set of Spirit Intelligences in charge of Love, of which the following arrangement is said to be correct:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai shetishlach malachecha ha-kadoshim ha-memonim al ahavah PTTzShA TA HVHY KYHLA ShLCh KShShL PShLCh TVBL shiyasimu ahavah v’achvah bein [.....Ploni ben Ploni.....] u’vein [.....Ploni ben Ploni.....] v’lo tiyeh l’hem sin’ah v’lo kin’ah v’lo tacharut v’lo k’tatah v’lo davar ra v’lo lev ra ela lev shalem v’lev tov v’ahavah shalom v’rei’ut mei’atah v’ad olam Omein Netzach Selah Va’ed

Translation:

May it be your will YHVH my God, and God of my fathers, to send your Holy Angels in charge of love PTTzShA TA HVHY KYHLA ShLCh KShShL PShLCh TVBL to establish love and unity between [.....fill in the name of the first individual.....] and [.....fill in the name of the second individual.....], and they will not have hatred, and no jealousy, and no rivalry, and no quarrels, and no bad thing, and no bad heart, only a complete heart and a good heart, and love and unity and peace and friendship, from now unto eternity Amen, Enduring (Victory), Selah, Forever.

In conclusion, the “Magical Seal” is located on the reverse side of the amulet.

Whilst this amulet may be somewhat complex in its construction, the following three sets of “magical seals” are also employed in Kameot to encourage physical love, and are easily constructed. The first set is utilised in the strengthening of love between married partners, or between a woman and a man. To achieve this aim, the following chotamot (magical seals) should be written by each one of the partners on sheets of clean, good quality paper, which is afterwards exchanged between them, and respectively carried on their persons:

The second set of magical seals is employed to engender a bond of love between one individual and another. In this regard, the instruction is for the individual seeking to engender love, to write on the second day of the week (Monday – Day of the Moon), his personal name and the name of his mother on the palm of his hand, i.e. “so and so son of so and so.” Next, the name of the one in whom the fire of love is to be awakened, as well as the name of her mother, is likewise written on the palm of the same hand. This is concluded by adding the following magical seals to the writing. It is said that if the individual seeking love should afterwards put his hand on the one he desires, “he will be blessed” with affection.

The third set is for a young lady seeking to be married. In this regard, the instruction is for her to write the following chotamot, which should be hung on the door of her residence or bedroom:

As you might imagine, I have shared a great amount of details regarding Hebrew amulets of all kinds in the 500+ pages of my "The Book of Seals & Amulets," of which I can offer but a foretaste on this blog.

The Name of Seventy-two Names in Hebrew Amulets - Part 1

The "Name of Seventy-two Names" (Shem Vayisa Vayet) have been addressed in several essays posted on this blog, and it would seem that the attributions of certain unsubstantiated "powers" to each of its seventy-two component tri-letter portions, as well as the employment of contemporary hard sell, the Divine Name in question has achieved the precarious status of a "celebutante," i.e. a combination of a "celebrity" and a "debutante" who elicits enormous acclaim which sometimes ends in notoriety. In "The Book of Sacred Names" I have attempted to rescue the "Name of Seventy-two Names" from the latter fate, by devoting a chapter to a detailed investigation into the meaning and use of the "Shem Vayisa Vayet" in Practical Kabbalah. As might be expected, the 143 pages comprising the said chapter, cannot afford a complete exposition of the "Name of Seventy-two Names," and much remained to be said, hence it resurfaced in my "The Book of Seals & Amulets," in which I am addressing the use of this enigmatic Divine Name in Hebrew amulets.

This remarkable Divine Name is extensively employed in Hebrew amulets, sometimes in portions and sometimes even engraved in full on small silver trays, as shown in the following Kamea:

Front

Rear

In this instance the front portion of the construct comprises nine rows, each of which is made up of eight tri-letter portions of the “Shem Vayisa Vayet.” The rear portion reads:

Transliteration:

AViGe YaToTzi KaRo’ SaTaN’ NaGiDa YeiCheiSha BiTaRo TzaTaG’ CheKeVa Tin’I YaGaLi P’Z’Kei ShuKoVa TzoYaT’ Anaktam Pastam Paspasim Dionsim Matz’patz Sh’ma’ayah Yohach Kalach Kuzu B’mochsaz Kuzu Metatron Shamri’el Ori’el Mahash Rafa’el Gavri’el Micha’el Nuri’el Razi’el Sandalfon Yofi’el An’el Shefi Adiriron G’vurti’el Atneik Shadai Tzadki’el An’el Kaftzi’el Azri’el Hadri’el Sanoi Sansanoi Semangelof l’shmirat nose kamea zeh

Translation:

AViGe YaToTzi KaRo’ SaTaN’ NaGiDa YeiCheiSha BiTaRo TzaTaG’ CheKeVa Tin’I YaGaLi P’Z’Kei ShuKoVa TzoYaT’ Anaktam Pastam Paspasim Dionsim Matz’patz Sh’ma’ayah Yohach Kalach Kuzu B’mochsaz Kuzu Metatron Shamri’el Ori’el Mahash Rafa’el Gavri’el Micha’el Nuri’el Razi’el Sandalfon Yofi’el An’el Shefi Adiriron G’vurti’el Atneik Shadai Tzadki’el An’el Kaftzi’el Azri’el Hadri’el Sanoi Sansanoi Semangelof for protection, this being the purpose of this amulet.

As noted the rear portion of the amulet incorporates several Divine Names previously addressed on this blog, as well as the Names of a number of Angelic Intelligences, all acting conjointly in the task of guarding and benefitting the owner of the said Kamea.

(more to follow)

Spirit Forces in Hebrew Amulets - Part 4

In the previous instalment of this set of essays on "Spirit Forces in Hebrew Amulets," I referred to the four great archangels, i.e. Rafa'el, Micha'el, Gavri'el and Ori'el. Whilst these specific Spirit Intelligences feature prominently in numerous Kameot, there are often a number of Angelic and Divine Names included in these highly specialised items. In this regard, we have noted in "Part 2" the extensive collection of Angels allied to the "tried and tested Kamea for the protection of pregnant women and infants." In that instance the accompanying Spirit Intelligences are listed at the base of the amulet. However, in many cases a Kamea would be comprised of a bold "letter square" constructed from the initial letters of words in biblical phrases, and which is often accompanied by a set of angelic appellatives located to the left of the square.

Amongst this variety of Hebrew amulets is one comprised of the Divine Name (Ashtzei [also Oshotziyiyi]). This Divine Name construct comprises the five letters respectively succeeding the five occurrences of the Ineffable Name (YHVH) in Psalm 121, i.e. (Ayin) verse 2; (Shin) and (Tzadi) verse 5; and the two letters (Yod) from verses 7 and 8. The power of this Divine Name is said to be vast and mighty, i.e. subduing "outsiders" (demonic forces); restraining the mouth that curses; etc. There are also five important angels aligned with the five letters of the Name (Ashtzei), i.e. (Azri’el); (Sari’el); (Tzadki’el); (Yisra’el) and (Y’hadri’el).

We are further told the gematria of (Ashtzei ) is equal to that of (Lilit ). It is said that the “secret” here is the protection of the “Brit Milah” (Holy Covenant [circumcised penis]) against impurities and spontaneous seminal flow, i.e. nocturnal emissions. Talking of “seminal flow,” I am reminded of the following Kamea in which the Name , in this instance vocalised Oshotziyiyi, is employed in conjunction with the Divine Name (Tzamarchad); (Anaktam Pastam Paspasim Dionsim [“Twenty-two Letter Name”]); and (Yohach Kalach). The Names of twenty angels are added to the mix, meant to support and protect a woman who suffers miscarriages and whose children are dying. The twenty angels listed in alphabetical order in the Kamea are:

Transliteration:

Ori’el Baruchi’el G’dodi’el Dodi’el

Hadri’el Vataki’el Zehori’el Chasdi’el

Tuvi’el Yofi’el K’vodi’el Malchi’el

Nuri’el Satari’el Azri’el Palati’el

Tzadki’el K’doshi’el Rachmi’el Shamri’el

The amulet is written on deerskin parchment in the name of the individual requiring this support, hence the Kamea opens with her name written at the top of the amulet. Below the name insert the following written incantation:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai rofe rachman rofe ne’eman rofe chinam ozer kol ne’ezar rofe kol basar v’mafli l’asot sh’tishmor noset kamea zeh aleiha hi v’pri bitnah m’kol nez’kei shedin v’lilin v’ruchin b’ishin v’shivtah u’b’kumah u’v’lechtah u’v’vo’ah v’b’shichbah m’kol mikreh ra omein ken y’hi ratzon (Psalm 91:10) lo t’uneh alecha ra’ah v’nega lo yikrav b’oholecha b’shem LTA RVL YBK MYL LBD AKY PTB RASh VTT KVK BchV AKY ShYV AAB AVA BYShV ATY

Translation:

May it be your will YHVH my God, and God of my fathers, merciful healer, loyal healer, gratuitous healer, helper of all who needs aid, healer of all flesh who works wonders, to save the one who is bearing this Kamea on herself and the fruit of her belly from all maleficent shedin (demonic fiends), and lilin (night demons), and ruchin (ghosts), and ishin (evil spirits), when she sits and when she rises, and when she goes and when she comes, from all bad incidents, Amen thus be it so willed. (Psalm 91:10) "There shall no evil befall thee, neither shall any plague come nigh thy tent," in the Name of LTA RVL YBK MYL LBD AKY PTB RASh VTT KVK BchV AKY ShYV AAB AVA BYShV ATY

The concluding set of Divine Names was constructed from the initials of the words comprising Psalm 91:10. This set of Divine Names are said to have the power to defeat and eliminate all debilitating hindrances and evil situations.

Be that as it may, the Kamea is concluded by writing the following letter square, seals, Divine Names and Angelic Names below the incantation:

Spirit Forces in Hebrew Amulets - Part 3

In the previous part we noted the three Angels Sanoi, Sansanoi and Semangelof were sent to restrain and return the demoness Lilit. We are informed that she requested to be left alone, and pledged that wherever she encounters the listed names and images of the three Spirit Intelligences, she would refrain from working her wicked ways. However, whilst the presence of these three Spirit Intelligences are considered vital in the protection of would-be mothers and their offspring against demonic forces, an inordinate number of angelic names were, are often roped in, so to speak, for additional support.
Amongst the latter the angels (Micha’el), (Gavri’el), (Rafa’el), (Auriel [Ori’el]), as well as the angel (Nuri’el), should be acknowledged as the "Supreme Five." Collectively termed (Argaman), an acronym constructed from the initials of the names of these five angels, the unique status of these Spirit Intelligences is highlighted in the teaching regarding the time of the "Redemption," when it is said the five angels of Malchut (Kingdom) will connect the head— (YHVH) and Malchut— (ADNY [Adonai]) as (Yahadonahi).

We are further reminded the gematria of Yahadonahi:

is equal to that of the word (Amen):

The "secret" of Amen is said to be its spelling, i.e. comprising the initials of the first and last two of the angels of the five Argaman angels. Considering the great importance of the "Supreme Five," it is no wonder the said acronym should feature so prominently in Hebrew amulets. In this regard, we are informed that the mentioned five Angels, "together with the mnemonic (Argaman) are by far the commonest found in the metallic amulets from the Oriental Hasidic diaspora." [Schrire, T.: Hebrew Amulets, Routledge & Kegan Paul, London 1966.] However, it is worth noting that the first (—Ori’el) and the last (—Nuri’el) of the five angels, were understood to be different appellatives, each perhaps referring to a different aspect, of the same Spirit Intelligence. Hence there are really four Angelic Princes said to be "the honoured ones, who are appointed over the four camps of the Shekina." Considering the services rendered by these four great angelic "Presences," it is only natural that their names should feature in Hebrew amulets ranging from those affording good fortune to those engendering health, wealth and protection.

Ancient sources tells us the angel (Rafa’el) "is set over all the diseases and all the wounds of the children of men," whilst (Micha’el), "the merciful and long-suffering," is "set over the best part of mankind and over chaos." He is the champion of Israel, and slayer of evil. We are told the archangel (Gavri’el) "is set over all the powers," hence it is maintained that this Spirit Intelligence grants one the power to break down walls. Regarding (Ori’el [Uri’el]), we are informed that this angel "is over the world and over Tartarus." It is said the name of this archangel pertains directly to the phrase in Exodus 33:23 reading (Ufanai lo yera’u—"but My face shall not be seen").

(More to follow)