The Spiritual Garment & the Colours of the Sefirot

In "The Book of Self Creation" I referred to a unique literature in Kabbalah dealing with what is termed a “Malbush,” a special spiritual “garment.” These writings are amongst the most interesting which have survived in the collection of Merkavistic documents. A fair amount of this literature weathered the travails of time, and some has been made available in English, e.g. in the translations of Shi’ur Komah material.

The Sod ha-Malbush (Secret of the Garment) refers to a special vestment which spirit entities have to dress themselves in, acting almost like a skin as it were. It is said higher beings, i.e. angels, have to wear such a “garment” when they descend to a “lower world” like ours, in order to become visible in these lower domains. The following quote from an anonymous Kabbalistic text, the Sefer ha-Meshiv (The Book of the Answering [Angel]), apparently written in Spain in the first half of the 15th century, is most informative regarding angels descending and becoming visible through the power of a special spiritual garment:

“You should know that the secret causing the descent of the supernal book is the secret of the descent of the supernal chariot, and when you pronounce the secret of the great name, immediately the force of the ‘garment’ will descend downward, which is the secret of Elijah, who is mentioned in the work of the sages. And by this R. Simeon bar Yochai and Jonathan ben Uzziel learned their wisdom, and they were deserving of the secret of the ‘garment,’ to be dressed in it. And R. Chanina and R. Nechuniya ben ha-Kanah and R. Akiva and R. Ishmael ben Elisha and our holy rabbi and Rashi and many others learned likewise. And the secret of the ‘garment’ is the vision of the garment,’ which the angel of God is dressed in, with a corporeal eye, and it is he who is speaking to you.....And the secret of the garment was given to those who fear God and meditate upon his name; they have seen it, those men who are the men of God were worthy of this state. And they were fasting for forty days continuously, and during their fast they pronounced the Tetragrammaton forty-five times, and on the fortieth day (the ‘garment’) descended to him and showed him whatever he wished [to know], and it stayed with him until the completion of the [study of the] subject he wanted [to know].....” [quoted in Idel, M.: Absorbing Perfections: Kabbalah and Interpretation, Yale University Press, New Haven & London 2002]

By the end of the 16th century the doctrine of the Malbush was transformed in the writings of Israel Sarug, who saw it as the primordial Torah, a garment comprising the exact combinations of letters constituting the 231 gates referred to in the Sefer Yetzirah, which according to Sarug played an important role in the act of creation.

Now, I chanced upon a statement comparing this donning of the Malbush to the saga of the “Fall of Man.” In this case it is said that we ourselves were originally spiritual beings, but were obliged to dress ourselves in “coats of skin” in order to exist in this nether world. However, as in the case of Angelic beings having to wear a “garment” in their descent to this nether world, we too have to clothe ourselves in a garment of light in order to ascend into the loftier realms of existence. In this regard, I noted in "The Book of Sacred Names," that we are taught that during conception a soul is granted a Levush Neshamah, a “soul garment,” which can accurately be considered the “body” used by the Neshamah, the “Higher Self,” during the period of its incarnation in the flesh.

I further noted that Chaim Vital maintained “there is no soul [Neshamah] in the world.....that can exist naked, without a garment [Levush] in which it is clothed in this world.”[Vital, Chaim: Sha’ar ha-Gilgulim, edited Yehudah Ashlag, Eshel, Tel Aviv 1961; quoted in Fine, L.: Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship, Stanford University Press, Stanford 2003.] In fact, it is understood that throughout our lives, we receive the sacred life-force, or “Divine Abundance,” via these Levushei Neshamot, these “bodies of light” of our Higher Selves. It is maintained that the actual quality of this “garment” is dependent on both parents, the best “garment” being acquired when the parents of the soul in question love each other, acknowledge the sanctity of their sexual union, and couple in holiness.[Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999.] In this regard, Meir Poppers tells us that even in the case where “a great soul” is incarnating in the flesh, that soul “needs the sanctity of his father and mother during lovemaking so as to bring forth a superior garment, lest this garment cause him to sin.”[Poppers, M.: Ta’amei ha-Mitzvot, Vilna 1880. Transl. in Fine, L.: Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship, Op. cit.] In fact, in the case of such a sacred sexual union, the Kavvanah (focussed attention) of the one to be born will be centered on Achatri’el, whilst he or she is being clothed in the “Levush Neshamah.”[Zacutto, M.: Shorshei ha-Shemot, Op. cit.]

Now, sometimes the Malbush, the "spiritual garment," was perceived to be a literal garment, a "mantle of righteousness," as in the case of a work entitled “The Book of the Putting on and Fashioning of the mantle of Righteousness.”[Sefer ha-Malbush v’Tikkun me’il ha-Tzedakah, MS British Museum, Margoliouth 752; quoted in Scholem, G.: On the Kabbalah and Its Symbolism, Schocken Books Inc., New York 1965] In this instance a pure deer-hide parchment was chosen and a sleeveless garment, in the form of a high priest’s Efod, was cut from this. It covered the shoulders and the chest, falling down the sides to the loins, and stretching down to the navel. A hood was connected to the garment, and on this “magic robe” the secret Divine Names were written. The practitioner was however not allowed to dress in this robe until the following conditions were fulfilled.

The wearer had to fast for a week, was not allowed to touch anything unclean, and had to follow a vegetarian diet. At the end of the week he was supposed to go to a body of water, such as a river or a lake, during the night, and call the Divine Name written on the parchment-robe over the water. If he saw a green shape above the water, something still unclean was within the individual concerned, and the preparations would have to be repeated for another seven days, accompanied by Mitzvot (good deeds) and Tzedakah (Acts of Righteousness mainly understood to be charitable deeds). If the shape over the water was red, “know that you are inwardly clean and fit to put on the Name. Then go into the water up to your loins and put on the venerable and terrible Name in the water.” This “putting on the Mantle of Righteousness” was believed to give the wearer immeasurable power.

It is a mystery to me why seeing a green figure “above the water” should signify “uncleanness” or the vision of red figure should specifically be equated with “purity” or “cleanliness,” but there are perhaps some clues in one of the first systems in Kabbalah of attributing colours to the various Sefirot on the Tree of Life, the colours then being mainly blue, red, green, white and black. Of course the last two are not really colours, but we should remember that the latter were definitely considered colours by these authors. Red, Green and White are by far the most important colours in this system, which Cordovero explained in some detail in his introduction to Kabbalah.[Robinson, I.: Moses Cordovero’s Introduction to Kabbalah: An Annotated Translation of His Or Ne’erav, The Michael Sharf Publication Trust of the Yeshiva University Press, New York 1994.] He said “colours are ascribed to the qualities [Sefirot] according to their actions,” and originally these were:

Keter (Crown) — White/Black

Chochmah (Wisdom) — Blue

Binah (Understanding) — Green

Chesed (Loving-kindness/Mercy) — White

Gevurah (Strength/Severity) — Red

Tiferet (Beauty) — White

Netzach (Victory/Endurance)— Red

Hod (Glory/Splendour) — Green

Yesod (Foundation) — White

Malchut (Kingdom) — White

Rabbi Cordovero explained that as one cannot attribute any colour to Nothingness, no colour can be ascribed to Keter, a sefirah understood to be balanced between the states of pure being and becoming, but still hidden, as it were, within the Eternal No-Thing. He referred to Keter as being represented by the extremes of white and black. As white is understood to represent “Mercy,” it shows the “Mercy of Keter.” The attribution of black is said to indicate the true “essence” of Divinity, beyond time, space and events, hidden as said. Thus the great Rabbi wrote in Pardes Rimmonim “That essence does not change colour at all, neither judgment nor compassion, neither right nor left. Yet by emanating through the [Sefirot]—the variegated stained glass—judgment or compassion prevails.”[Cordovero, M.: Pardes Rimmonim quoted in Matt, D.C.: The Essential Kabbalah: The Heart of Jewish Mysticism, HarperSanFrancisco, San Francisco 1995]

Cordovero referred to Chochmah as the “beginning of action” and referred to blue as the “beginning of the development of colour from blackness,” or the first radiations of light from Ain Sof. He further stated that green is attributed to Binah since this colour “contains the colours of red and white, which are perceived together.” He also claimed that it “contains the colour blue, which is from Chochmah.” Cordovero is saying simply that Binah unites the principles of “Mercy” and “Severity,” respectively “white” and “red,” and is also channelling “Wisdom” (blue).

Now, while “white” is attributed to Chesed, its colour is considered to be quite different from that of Keter, almost as if the Light of Mercy, having been received via Chochmah and Binah, had become a bit contaminated and was thus somewhat grey, with a good dose of “blue” (Wisdom) in it. Now, while Gevurah is considered to be red (the colour of judgment), Cordovero attributed a number of colours to it. He said that blue can also be found here, since the “Light of Gevurah” also emanated via Chochmah and Binah, but he said this sefirah is also black because it contains that aspect of retribution that “blackens the faces of creatures.” Cordovero considered the special link between Gevurah and Binah by referring to “the joysome wine which proceeds from Gevurah to Binah.”

While Tiferet is traditionally understood to be white, Cordovero saw it as basically green, as well as comprising the principles represented by several colours at work within this special sefirah. Thus he wrote: “They ascribed to it sapphire in extension of Da’at (Knowledge). In its revealed aspect of determination, it includes white and red, that is, the green of an egg yolk, in truth. Now Tiferet includes the colour[s] of Chesed and Gevurah in one of two [manners]. It is either above them in the mystery of Da’at, which includes them in their roots or in its lower aspect, that is, the mixture of red and white. It also possess the colour of purple, which includes five colours. They are the mystery [of the angels] Uriel, Refael, Gavriel, Michael, and Nuriel.” [Robinson, I.: Moses Cordovero’s Introduction to Kabbalah: An Annotated Translation of His Or Ne’erav, Op. cit.]

Netzach and Hod are respectively described as “red shading to white, for it is mostly mercy because of its orientation to the side of Chesed,” and “white shading to red because it is mostly Judgment due to its orientation to the side of Gevurah.”

Again, whereas Yesod was originally considered to be white, as were all the spheres of the “Middle Pillar”—being the “Pillar of Being” in contradistinction to the outer “Pillars of Doing,” Cordovero maintained Yesod to be “a mixture of white shading to red and red shading to white,” thus focussing the qualities of Netzach and Hod within itself. However, since the Light of Yesod is refracted via the preceding Sefirot, the colour of Yesod was also understood to be a kind of sapphire blue.

Finally Malchut, originally white, was seen by Cordovero to comprise all colours, i.e. all the Light derived from all the Sefirot was focussed in Malchut, which is like a rainbow.

Now, looking at this teaching in which the sefirot of the “Middle Pillar” are white, and the colours red and green are connected to certain sefirot on the “Outer Pillars” it is clear that “Understanding” and “Splendour” (or “Glory”), representing the top and bottom of the “Left Pillar” are “Green,” while “Severity” — which represents the forces of Din (Judgment) [also considered “Discipline” as well as Pachad (“Fear”)], and Netzach (“Victory”) [also considered “Endurance” and “Determination”] are “Red.”

Using this information in order to comprehend the earlier references to the states of “purity” and “uncleanness” of an invocant attempting to put on the “Mantle of Righteousness,” this being indicated above the water respectively by a “red figure” and a “green figure,” and knowing very well that one is often confronted with that which one needs most in ones life, these messages might be interpreted this way:

Green figure: “While you perceive the splendour [Hod—green] of comprehension [Binah—green], you are in a state of imbalance [Left Pillar only]. You have not used self-discipline [Gevurah—red] in order to conquer [Netzach—red] lower desires and your fears [Gevurah—red].”

Red figure: “Your fears [Gevurah—red] have been conquered [Netzach—red]. Having proceeded with determination [Netzach—red], you were brought by your discipline [Gevurah—red] of self to a state of victory [Netzach—red] which will endure [Netzach—red].”

However.....there are many different ways in which these indicators can be read.....as many as there are people to interpret them. Everyone will understand in accordance with personal perceptions. Truly, each one of us perceives the world through “me”–coloured glasses!

Fiendish Forces in Hebrew Amulets - Part 2

There are many references to all manner of demonic forces in Hebrew amulets, usually in terms of kin type and, except for a very few like the demoness Lilit, are rarely named individually. Even when it comes to referencing a single “malevolent spirit,” it is often in the third person. For example, mention is made of the collective Ruchin b’ishin or to Ruchot ra’ot, all of which have been translated “evil spirits” (some say “ghosts”), and they are considered to be of both the feminine and masculine kind [Montgomery, J.A.: Aramaic Incantation Texts from Nippur, University Museum, Philadelphia 1913.]. We also find references to a singular Ruach ra’ah (“evil spirit”), i.e. one from amongst the “Ruchin” or “Ruchot ra’ot.”

As it is, Hebrew amulets include references to several classes from amongst the demonic legions. Amongst those mentioned in Kameot listed in my "The Book of Seals & Amulets," are the Mazikim or Mazikin, i.e. injurers (harmful spirits), who have been described “imps.” It has been claimed that the mazikim are the offspring of Adam and Eve having had liaisons with demonic entities. It is said they “and their demonic consorts account for the proliferation of demons”[Schwartz, H., Loebel-Fried, Ginsburg, E.K.: Tree of Souls: The Mythology of Judaism, Oxford University Press Inc., New York 2004.]. However, there appears to be some confusion as far as these claims are concerned. Elsewhere it is indicated that the mazikim, “beings who injure (nezek)” [Witton Davies, T.: "Magic" Back and White, Charms and Counter Charms, Divination and Demonology among the Hindus, Hebrews, Arabs and Egyptians, de Laurence, Scott & Co., Chicago 1910], are comprised of a number of demonic classes.

Past research referenced two main factions amongst the mazikim, the first is comprised of “fallen angels who are wholly supernatural,” and the second of beings who are “half supernatural and half human.” Amongst the latter group there are two demonic classes which are of interest to us, since they are often referred to in protection amulets. First there is the Lilin faction of demons, which were “begotten of Adam on the one side, and Lilith and other female spirits on the other,” rather than from Eve, the primordial human mother, and we are told that “Lilith reigns over these as queen” [Witton Davies].

Next there are the Shedim or Shedin, the most cited of the demonic types listed in Hebrew amulets. We find references in the Hebrew Bible to these “demonic fiends,” i.e. in Deuteronomy 32:17 in which we are told regarding those who forsook the good ways of the Almighty One, "they sacrificed unto demons [Shedim]”). This accusation is emphasised and expanded upon in Psalm 106:37 where we read “Yea, they sacrificed their sons and their daughters unto demons [Shedim]”).

The Shedim are said to be of the mischievous or “hobgoblin type” [Montgomery] and we are informed that their king, Ashmedai, “resembles the merry if also mischief-making hobgoblins of fairy tales” [Witton Davies]. It is said the Shedim were born from the sexual relations of two angels, i.e. Aza and Azael, with Na’amah, the daughter of Lamech who was the great-great grandson of the Biblical Enoch. All of this supposedly happened prior to the biblical “great flood” [Rappoport, A.S.: Myth and Legend of Ancient Israel, Vol. 1, The Gresham Publishing Company Ltd., London 1927]. However, the Shedim may “assume any shape and form they like,” and are “able to see without being seen themselves” [Thompson, R.C.: Semitic Magic: Its Origins and Development, Luzac & Co., London 1909]. If you should find this disconcerting, especially as far as your personal safety against these malevolent forces is concerned, it is worth noting that all demonic forces are said to be subordinate to the four great Archangels of the Divine Throne, i.e. Micha’el, Gavri’el, Rafa’el and Ori’el. In this regard, the 14th century Kabbalist Menachem ben Meir Tziyoni tells us “And know, that each party (of demons) is (subordinated) to certain archons and divine angels, as it is known among men of understanding” [Tziyoni, M. ben M.: unpublished passage in Sefer Tziyoni translated in Huss, B.: Demonology and Magic, Kabbalah: Journal for the Study of Jewish Mystical Texts 10, 2004].

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 1

Gershom Scholem, the late great scholar of Jewish Mysticism, maintained the “Alphabet of Metatron, the celestial scribe,” to be the oldest of these angelic alphabets, which he mentioned “is preserved in many manuscripts and came to the German Hasidim with the Babylonian Merkabah material.” [Scholem, G. & Werblowsky, R.J.Z.: Origins of the Kabbalah, Jewish Publication Society (Princeton University Press), Princeton 1990]

Now, whilst the “Alphabet of Metatron” is perhaps more employed for mystical/contemplative rather than magical/talismanic purposes, I believe a closer investigation of the form of its component glyphs indicates that these magical alphabets are not composed of randomly chosen signs. In fact, judging the detailed analysis of this alphabet in a commentary which Scholem thought might have “derived from the pen of Eleazar of Worms,” it appears that each glyph is loaded with meaning.

Unfortunately detailed delineations of Hebrew based magical alphabets are rare, and since we have really only one such analysis of a magical alphabet, i.e. the “Alphabet of Metatron” [Weinstock, I.: Temirin: Mekorot u-Mech’karim b’Kabbalah v’Chasidut, Mosad ha-Rav Kook, Jerusalem 1972], which was written by an anonymous author some centuries back, we are still in the dark as to the primary reasoning behind the construction of most of these magical alphabets. Notwithstanding this, we can get greater clarity from a closer perusal of the “Alpha Beta shel Metatron,” regarding which we find the following details. The information shared here does not comprise a full translation of the text in question, but merely a description of some of the relevant material:

(Alef) We are reminded that the “Ten Commandments” commence with (Alef), i.e. (Anochi YHVH Elohecha—“I am the Lord thy God”) (Exodus 20:2). We are also told that those who fulfil this and every other letter of the law, will after their demise be led into paradise by the archangel Metatron. It is said this awesome Spirit Intelligence will clothe those who are worthy, with eight raiments of the Shechinah, i.e. the feminine aspect of Divinity.

Curiously enough, in the “Alphabet of Metatron” the glyph for the letter Alef comprises eight endings, six of which are said to represent the six directions, three opposite three, i.e. East—West, North—South, Above—Below, plus a further two said to indicate the Unique Holy One beyond time, space and events, the "One" who encompasses everything above and all below.

We are also told that the four groupings and eight endings of the lines comprising the current magical glyph for Alef, denote the “Throne of Glory” resting on the four Chayot ha-Kodesh (Holy Living Creatures), each of which has four faces and four wings. In this regard we read in Ezekiel 1:6:

Transliteration:

v’arba’ah fanim l’echat v’arba k’nafayim l’achat lahem

Translation:

And every one had four faces, and every one of them had four wings.

The four “faces” and four “wings” are said to be represented by the eight endings of the magical glyph for the letter Alef. However, this very letter indicates the absolute oneness of the Eternal One, as expressed in Deuteronomy 6:4 reading:

Transliteration:

Shmah Yisra’el, YHVH Eloheinu, YHVH Echad

Translation:

Hear, O Israel, YHVH our Lord, YHVH is One.

(Bet) The magical glyph for the letter (Bet) comprises four endings, three reaching upwards and the fourth downwards. In this regard we are informed that the Divine One established three of the four borders of the manifested universe, i.e. East, West and South, and that he kept the North unbounded in order to instruct an arrogant monarch, who might consider himself to be a god, that the Divine Creator (—Borei) set bounds for the three listed quarters, and that the insolent human ruler should validate his power by wrapping up the fourth.

We are also told that the four endings have a further significance. In this regard, we are told that after we uttered the Shema (Shmah Yisra’el, YHVH Eloheinu, YHVH Echad—“Hear, O Godwrestler, YHVH Our God, YHVH is One”) (Deuteronomy 6:4), and formulated Divine Sovereignty over all four ruchot (winds/directions) of the earth, i.e. North, South, East and West, we conclude by blessing the handiwork of the Almighty One. Starting with the letter Bet, we verbalise the phrase Baruch shem k’vod malchuto l’olam va’ed
(—“Blessed be the Name of His glorious Kingdom throughout eternity”). This is said to affirm the Talmudic statement (Berachot 13b) that “once you have declared Him king over all that is above and below and over the four quarters of heaven, no more is required.”

(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:

Four Great Archangels, Four Winds & Four Elements

Every now and again I receive queries regarding the "Four Great Archangels" and their links with the "Four Directions." The latter is often termed the "Four Winds" (Ruchot) in Jewish Mysticism. The main problem appears to be the differences between the attributions found in Judaism and those generally employed in Hermetic Kabbalah. In the latter tradition the attributions are:

Rafael — East — Air; Michael — South — Fire; Gabriel — West — Water; and Oriel [Auriel] — North — Earth.

I addressed this topic somewhat in "The Book of Self Creation," saying:

"In Kabbalah the 'Four Elements' have been attributed to the four letters of the Ineffable Name, four Archangels, four Sefirot, four directions, the four seasons, the four phases of the Moon, etc., etc. However, attempting to find a uniform set of attributions from primary Kabbalistic literature is extremely difficult, since there have been major differences of opinion in this regard. In fact, nowhere does the statement 'there is only one thing Kabbalists agreed upon and that is that they don’t agree,' apply more accurately than in this instance.

In many instances authors were dealing with the topic from a single perspective alone, without consideration of any 'broader implications,' so to speak. As a case in point, consider the traditional bedtime prayer (Kriat Sh’ma al ha-Mitah) from the Siddur (Hebrew prayer book). Here we find the invocation 'To my right Michael and to my left Gavriel, in front of me Uriel and behind me Rafael, and above my head Shechinat El.' This portion of the evening prayer is claimed to be based on Midrash Bamidbar Rabba 2:10  and the Pirke d’Rabbi Eliezer 4:1.

Now, in this night-time prayer the four archangels are aligned with the 'position of service' each archangel held around the 'Throne of Glory' in early Jewish mysticism, e.g. as depicted in the large merkavistic portion of the Pirke d’Rabbi Eliezer, where we read (4:1) 'Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gavriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Rafael behind Him; and the Shechinah of the Holy One, blessed be He, is in the centre.'

Here it is clear that Michael is in attendance to the right of the 'Throne of Glory,' hence is guarding our right; Gabriel to the left, thus guarding our left; Uriel [Auriel] to the front, and guarding our front; and lastly Rafael, positioned behind the 'Throne of Glory,' is protecting our rear. Keep in mind these attributions were made in very early Midrashim some centuries prior to the appearance of the Sefer ha-Zohar, and long before the Tree of Life was fully formulated in its current order.

If one is facing East while uttering this bedtime invocation, the positions of the four Archangels would naturally be Michael in the South, Gabriel in the North, Uriel in the East and Rafael in the West, and this set of attributions is in fact maintained in some Kabbalistic writings. However, inspecting the positions of the archangels in Midrash Bamidbar Rabba (2:10), considered one of the sources of the bedtime protection invocation, the entire issue gets quite confusing. Scrutinising the 'four directions,' which the four archangels are respectively said to be associated with in this verse, suggests that those who originally listed the positions of these 'spirit entities' around the 'Throne of Glory,' did not have specific directions in mind, i.e. East, West, etc., when they listed the positions of the archangels around the 'Throne of Glory.' Such directional attributions appear to have been added somewhat later, and are simply not reconcilable with the associated celestial positions of the four archangels.

Of course, problems inevitably arise when one attempts to broaden the application of a set of attributions initially employed in a singular manner, unrelated to any broader perspectives. Regarding this issue we read in Midrash Bamidbar Rabbah 2:10 'As the Holy One blessed be He created four winds (directions) and four banners (for Israel’s army), so also did He make four angels to surround His Throne — Michael, Gabriel, Uriel and Rafael. Michael is on its right, corresponding to the tribe of Reuben; Uriel on its left, corresponding to the tribe of Dan, which was located in the north; Gabriel in front, corresponding to the tribe of Judah as well as Moses and Aaron who were in the east; and Rafael in the rear, corresponding to the tribe of Ephraim which was in the west.'

Here the archangels are attributed to the directions in the following order, and despite alternatives listed elsewhere, this order became generally accepted:

Michael to the South; Uriel [Auriel] to the North; Gavriel to the East; Rafael to the West.

Consider that according to the bedtime prayer, Michael is to my right, and we are told in the Midrash that he is associated with the 'South'.....so I must be facing East, which I am! However, Gavriel, located to my left according to the same sources, is associated with the East....which is in front of me? Worse still, Uriel is supposedly in front of me but, hold on to your seat, if I am facing East—because Michael is on my right, and Gavriel is associated with the East, which is somehow supposed to be to my left—how in blazes can Uriel be in front of me when he is associated with the North? Even Rafael appears to be oddly placed. Also, if I keep Michael, the archangel associated with the South, to my right, i.e. as if I were facing the 'Throne of Glory' myself, I would be looking in the direction of Rafael who is positioned 'behind the Throne'.....that would be East.....but this archangel is associated with the West? If the traditional bedtime invocation was aligned with this arrangement of their respective positions, it should read 'To my right Michael and to my left Uriel, in front of me Gavriel and behind me Rafael.' Keep in mind that there are other variations to this Angels/Directions theme, e.g. South – Uriel; North – Gavriel; East – Michael; West – Rafael; or again South – Michael; North – Uriel; East – Gavriel; West – Rafael. There is simply no general agreement on this topic to be found throughout the primary texts of Traditional Kabbalah.

It is worth noting that much of the early 'angel teachings' in both Judaism and Christianity, were derived from Zoroastrianism. In this regard, it is recognised that the archangelic protection portion of the bedtime prayer was derived from the ancient Babylonian incantation which reads 'Shamash before me, behind me Sin, Nergal at my right, Ninib at my left'.

 Now, considering this subject and related issues, we should also peruse the attributions made of the mentioned four archangels to the 'Four Elements.' In the Sh’lah al Sefer Vayik’ra by Yeshayahu ben Avraham we are told that 'Micha’el is the base source of Spirit Water, Gavri’el of Spirit Fire, Auri’el of Spirit Air, Rafa’el of Spirit Earth.' These attributions are based on teachings found in Kabbalistic literature in which the archangel Michael is attributed to the Sefirah Chesed (Mercy), Gavriel to Gevurah (Severity), Uriel to Tiferet (Beauty), and Rafael to Yesod (Foundation). In this case, Chesed, attributed to 'Spirit Water,' is the domain of Michael, while Gevurah, the domain of 'Spirit Fire,' belongs to Gavriel. In turn, the sphere of Tiferet, being the balancing central Sefirah between Chesed and Gevurah, is attributed the 'Spirit Air' and Uriel, this being aligned with the statement in the Sefer Yetzirah about 'Air tipping the scale' between 'Fire' and 'Water.' Finally, in this instance, Yesod is attributed to Rafael and 'Spirit Earth.'

 As we know well enough by now, these attributions are by no means universally accepted amongst Kabbalists, and there are again numerous variant attributions of these four, as well as other archangels, to the ten Sefirot. Some of these attributions are decidedly odd, but they are always in accordance with specific mind-sets. Here are a few examples of attributions of the four archangels to the sefirot to be found in traditional Kabbalistic literature: 

1. Michael – Binah; Chesed; Tiferet; Hod; Yesod;
2. Gavriel – Binah; Gevurah; Netzach; Yesod;
3. Rafael – Tiferet; Hod; Yesod; and
4. Uriel (Auriel) – Tiferet; Netzach; Yesod.

It gets even more befuddled when we investigate the related planetary and zodiacal attributions. We can be certain that it took a lot of careful investigation and consideration of all the details involved, including a study of related material, i.e. the writings of Averoes and the literature of ancient astrology, in order to arrive at the neat, coherent and efficient systems used in the Hermetic Orders."

Following the publication of "The Book of Self Creation" I have encountered further details and variants, one of these, listed in "Me’irat Einayim" by the 13th century Rabbi Isaac of Akko, offered the following angelic/directions arrangement: North – Rafael; South – Uriel; West – Gavriel; and East – Michael. I have included these details in my "The Book of Seals & Amulets." As it is, I have found further information on this very topic in the many Hebrew Kameot (amulets) written over the last millennium, i.e. those in which the Names of the four "Archangels of the Quarters" are employed. To date I have noted the following combinations in primary Hebrew sources:

• South – Michael; North – Gavriel; East – Uriel; West – Rafael.
• South – Michael; North – Uriel; East – Gavriel; West – Rafael.
• South – Michael; North – Gavriel; East – Rafael; West – Uriel.
• South – Uriel, North – Gavriel; East – Rafael; West – Michael.
• South – Uriel; North – Gavriel; East – Michael; West – Rafael.
• South – Uriel; North – Rafael; East – Michael; West – Gavriel.

 As can be expected, I have neither accessed nor perused every primary Hebrew source dealing with this topic, and can thus not provide an absolutely definitive statement on this topic. There might well be further variants as far as the archangel/directions/elements/ sefirot associations are concerned. In this regard I have recently begun investigating a number of East European Hebrew/Yiddish sources in which this topic is addressed, which I pray will afford me greater clarity.

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)