Kabbalah and the Occult

Having completed and published "The Book of Seals & Amulets," the third volume of what I chose to term the "Shadow Tree Series," I am contemplating the unpredictable "mystical journey" I have been traversing since the appearance of the first volume, "The Book of Self Creation," five years ago, i.e. the amazing Companions who shared the journey with me; the realisation that I have personally gained so much from sharing material which were not so readily accessible to an English speaking readership, and that I am commencing writing the fourth volume, "The Book of Immediate Magic," with my mind ready to embrace the next glimpse into, as it were, the "Greater Whole of Divine Manifestation."

Obviously all human viewpoints are of necessity limited in terms of the "All" of the "All-in-All" and the "All-with-All," and I understand that my fundamental intention to share primary material from the vast arena of Practical Kabbalah in harmony with what is popularly termed the "Western Mystery Tradition," has become a life task. In this regard, considering my current age, it might be difficult in this incarnation to fully realise the estimated twelve titles which I believe would make this a definitive investigation into Jewish mystical/ magical teachings, the latter having been accessible to only a selected few for many centuries.

Be that as it may, I recall how, prior to commencing writing this series of "esoteric/occult" texts, I have "quizzed a host of individuals regarding their understanding of what they think 'the occult' or 'occultism' was all about," and, as I mentioned in "The Book of Self Creation," some were "greatly suspicious of the 'hidden agenda' behind my query," and I also recall how "I ended up with a most confusing list of what is considered 'occult' by both the general public as well as by those who claim to have 'informed insight,' the latter often hinting vaguely at having acquired their sagacity straight from the horse’s mouth." In the said tome I shared ten extracts from a large list of what the individuals I queried considered to be "occult." As noted in the mentioned publication, the phrasing of some of the responses were very amusing, and I thought sharing the direct quotes here might equally bring a smile to the faces of those who peruse this blog. So here they are for your amusement, or "serious consideration".....if you so will!

1. Astrology and related “astral arts.” To Astrology many joined numerology and “analysis of one’s birth date,” the latter being considered different from “numerology” by some.

2. Palmistry, graphology (handwriting analysis), “checking the moles on one’s body” and “looking at one’s liver to find out what the weather would be like tomorrow.” Since the latter two responses were so amusing, I could not resist quoting them verbatim. Included here is the practice of “reading faces,” and other related divinatory activities pertaining to one’s personal anatomy.

3. Freemasonry, Rosicrucianism, etc., and literally every organization—whether involved in esoteric studies or not—whose meetings are held in private or considered clandestine, are all considered “occult.” Even if their meetings were open to the public and their practices common knowledge, it is believed they were still meeting in “secret” and were working “hidden rituals which we do not know.”

On inquiring how these respondents could have such direct information regarding these hidden details, they often turned offensive.

4. UFO’s and the Egyptian pyramids, which some maintained are linked to “crop circles in England,” and according to others to “South America,” and again according to still others to a large hole in the North Pole (some having a suspicion that such a hole also exists in the South Pole and elsewhere, e.g. a special mountain somewhere in the USA), which leads to a powerful, sinister anti-Christian world in the centre of the Earth. This is but a brief summary of a voluminous list comprising even more outrageous related responses.

5. All forms of Divinations, e.g. Tarot, I Ching, Dream Interpretations, etc., far too numerous to list here in full.

6. “Wearing charms on your wrists”! At the time I thought the respondent might not object to one wearing these around one’s ankles, but suspecting that the objection is to wearing “lucky charms” in general, I did not bother to question any further. As it is, there were many who thought “charms,” “horseshoes,” “amulets, “talismans,” etc., to be positively diabolical since they “interfere with the work of God.”

I meant to ask how these objects meddled with “the work of the Almighty,” but since the fanaticism of many of the respondents would have deemed me one of the “fallen ones doomed to eternal damnation,” I thought further probing would be a waste of time.

7. Spiritualism, “travelling in the air with the help of demons,” “making oneself invisible,” and “calling up the dead which is called ‘necromancy’ which is calling up demons for nasty purposes.” In this case, the passionate look and excitement of the respondent conjured up images in my mind of demons fornicating with humans blissfully heaving under the furious onslaught, though I cannot be sure that this is what the respondent had in mind.

8. Crystals and stones, “herbs used for occult reasons”—heaven knows what the respondent was talking about. Be that as it may, the most amusing response here must certainly be “Kissing stones and the rings of the bishops and the Mafia”! This response reduced me to fits of laughter!

9. “Doing black rituals with blood taken from the stabbed vagina of a virgin”.....OY! .....and all forms of ritual magic and witchcraft, which include “praying to angels and demons.” Here I wanted to remind the respondent, who informed me that he was a most committed Roman Catholic, that his own religion called on the aid of “angels and saints.”

Be that as it may, one respondent queried whether I knew that David Copperfield and David Blaine have actually “sold their soles (sic!) to the Devil and that the public does not know that they are working REAL magic”? The same individual added apologetically that there is of course no such thing as “real magic.” Well.....did the mentioned individuals work “real magic” or not? Since I did not pursue the topic with the respondent, there is no conclusive answer forthcoming.

10. My compilation of what the general public considers to be “occult” comprises over 2,000 different and, in many instances, unique responses. I certainly do not intend presenting you with the full enumeration, but I thought I would conclude this very condensed summary of my survey with a tenth “unique” response (10 being the “lucky number” as it corresponds to the ten “Sefirot” which might turn out to be fortuitous for me!)

This response is especially interesting as it derived from a “reborn Christian” who maintained the Roman Catholic church is practising “black magic all the time” by changing the wine in the communion chalice into the literal “blood of Jesus” and then drinking it. He added some thoughts regarding the “Virgin Mary” whom he said “is not the mother of Jesus but a pagan goddess of sacrifice who demands the blood of the Christian god which is the blackest side of occultism!”

Where have we heard that one before? Haven’t Jews been accused of ritually sacrificing Christian children in order to drink their blood during Passover dinners, etc., and this despite the fact that religious Jews do not actually eat or drink blood at all, such actions being strictly forbidden by Jewish religious laws?

My survey concluded with the realisation that there is not an absolutely clear or exact definition of “the Occult.” An etymological dictionary, which we might at least consider somewhat reputable, defines the term:

“Occult: from Latin occult-(tum) past participle of occulere ‘to cover up, conceal’ oc– & base kel– etc., ‘to hide,’ and seen in celare, ‘to hide.” 1. Hidden, secret, esoteric. 2. Specifically supernatural, mystic, magical: occult sciences; also as noun the Occult.....
Occultism: Theory of, and belief in supernatural, occult (unknown) forces and powers; study or practice of occult sciences and arts.....”

If I take these definitions at face value, then I am obliged to concede that all religious worship and all spiritual activities fall in the “occultism” category! On the other hand, since most of the items listed above have actually lost their earlier “hidden” status, and are now openly shared in the gutter press, i.e. journals and daily newspapers around the globe, it is somewhat odd to continue considering these topics “occult” from their erstwhile “clandestine status” perspective. In fact, as indicated earlier, the word “occult” is used loosely as a reference to any spiritual activity viewed with disapproval, or with approval by those who, like myself, define themselves “occultists.” While there are amongst the latter several of the “sensationalist” variety, there are equally many who are most seriously aligned with the Western Mystery Tradition as a whole.

So how about Kabbalah and “the Occult”? At one stage Kabbalah was considered “occult,” because it was a “hidden tradition” accessed by relatively few committed students and serious investigators. Considering the items earlier listed “occult,” most of them are present in what is called “Jewish Kabbalah” or what I prefer to term “Traditional Kabbalah.” For example:

1. Both astrology and numerology comprise major portions of Kabbalistic doctrine, and a large quantity of primary information is devoted to this topic both within mainstream Judaic texts and mystical writings.

2. Palmistry (Chochmat ha-Yad) and studying the face (Chochmat ha-Partzuf), including examining the “moles” on the body, were practised by Kabbalists.

We might also note that the Holy Ari, read the faces of those he encountered, but I must admit that none I am aware of were actually investigating the “livers” of their fellow humankind, or the innards of sacrificed beasts to ascertain weather conditions or anything else for that matter!

3. As to the possibility that there might have been organizations or schools considered “occult,” i.e. hidden or clandestine, amongst Kabbalists, there were indeed many Kabbalistic schools down the centuries who kept their teachings hidden from all but a very restricted membership. Kabbalah was for a long time, and in many instances still is, an exclusive esoteric tradition within the ranks of the larger community, and while the existence of such schools were common knowledge, their doctrines were secret and available to the mentioned very select few. What is more, they worked special ritualistic practices unknown to those outside their closest circles of companionship.

4. UFO’s, Egyptian Pyramids and “crop circles” do not play a part in Kabbalah, even though some years back an acquaintance arranged for a “crop circle Tree of Life” to be constructed for her. Neither do “holes in the poles” feature in Kabbalistic doctrines. Probably the only “Inner World” Kabbalists might be interested in, is the “the World to Come.”

5. As far as all sorts of divinations are concerned, there are very many in Kabbalah, including the mentioned “dream interpretations” discussed. Consulting a variety of oracles (Goralot) is also not a strange pursuit amongst Kabbalists.

6. Wearing special “charms,” “amulets” or “talismans” was not a strange phenomenon in Kabbalistic circles, which included some of the greatest masters writing “Kameot” amongst their ranks. These kameot range in purpose from protection during childbirth to the promotion of physical health and the invocation of financial success, etc. There is an enormous literature, penned by “authentic” Kabbalists, in existence on this very topic.

Regarding kameot, there are some who are of the opinion that they have been replaced by modern medication, e.g. pills. There are however many within this tradition, myself included, who prefer to employ kameot “with understanding” rather than taking pills “without understanding.” It should also be noted that not all “Kameot” and “Segulot”(Magical Remedies [Spiritual Treasures]) are of the “pill taking” variety, and that the principles underlying “Kameot” are quite different from the mind-set behind taking pills.

7. Contacting the “spirits of the dead” is equally not a foreign custom amongst Kabbalists, who to this very day indulge in prostrating themselves on the graves of departed saints and chanting special incantations, in order to establish a link between the “soul” of the departed and themselves. Here we might also consider the topic of “Maggidim,” a term used in reference to anything from living lay preachers to “spirit messengers,” some of whom are spirits of the deceased. In fact, this is what an “Ibbur,” the beneficial “impregnation” of a living human by a deceased soul, is all about, which should be carefully distinguished from a “dibbuk” which pertains to malevolent possession.

As far as the earlier statement regarding “travelling through the air with the help of demons” is concerned, we might note “kefitzat ha-derech,” magical travel from one destination to another, which involved the use of what is termed the “air of demons.” When it comes to the use of techniques to create “invisibility,” we again have several instances of these being employed in “Practical Kabbalah.” Consider for example the great Shalom Sharabi, who is reported to have made his way to the Wailing Wall every night at midnight to pray. At the time the terrain of the Wailing Wall was prohibited to Jews, but this did not deter the remarkable 18th century Kabbalist from employing a special method to range himself invisible to the guards.

8. While I have certainly not seen Kabbalists kissing the rings, or the butts for that matter, of some highly esteemed noble or notorious personality, I have certainly perused writings describing the benefits derived from the use of certain minerals, plants, and other substances for a variety of special purposes.

9. Again Kabbalah is no stranger to activities classified in the “ceremonial magic” genre. There are numerous rituals, incantationary uses of Divine Names, angelic invocations, etc. to be found in the primary magical texts of “Practical Kabbalah.”

It is worth noting that the practitioners of all the related primary works, very many of which I have listed in the extensive bibliographies of the three published volumes of the "Shadow Tree Series," were all Rabbis, greatly esteemed in their communities. So, having established that most of what is generally considered “occult” was flourishing in the very heart of Jewish mysticism, I am baffled by claims denying any primary connection between Kabbalah and “the Occult.”

Incantation Formulas in Practical Kabbalah

I have received an interesting query from an individual which I thought may be of interest to readers of this blog. He wanted to know what I consider to be the most popular formulas to open and close magical adjurations in Practical Kabbalah. Now, having consulted literally hundreds of primary sources for both "The Book of Sacred Names" and "The Book of Seals & Amulets," I have to date noticed the most common opening and closing Hebrew magical formulas to be:

A. OPENING FORMULA

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai.....

Translation:

May it be your will YHVH my God, and God of my fathers.....

B. CLOSING FORMULAS

Transliteration:

Omein Netzach Selah Va’ed

Translation:

Amen, Enduring (Victory), Selah, Forever.

or

Transliteration:

Omein Netzach Selah Va’ed Omein ken y’hi ratzon

Translation:

Amen Enduring (Victory) Selah Forever. Amen thus be it so willed.

or more simply

Transliteration:

Omein ken y’hi ratzon

Translation:

Amen thus be it so willed.

or less often

Transliteration:

Baruch shem k’vod malchuto l’olam va’ed

Translation:

Blessed be the Name of His glorious Kingdom throughout eternity

Readers unfamiliar with Hebrew magical incantations, might benefit from the following four very broad suggestions regarding the main body of a Hebrew adjuration. In this regard, the "Opening Formula" could be succeeded with the following fairly simple statements, which are applicable to a variety of intentions:

A.

Transliteration:

.....shet’rachem al [.....Ploni ben Ploni.....] b’koach ha-shemot ha-kadoshim ha-eleh.....

Translation:

.....to have mercy on [.....fill in your own or the name of the individual for whom the incantation is intended.....], in the power of these Holy Names.....

Add associated Divine Names, and conclude with one of the first three listed "Closing Formulas."

B.

Transliteration:

.....shetitneni l’chen v’l’chesed b’enei [.....Ploni ben Ploni.....].....

Translation:

.....that I will find grace and loving-kindness in the eyes of [.....fill in the Name.....].....

Conclude with a listed "Closing Formula." This very simple adjuration does not include any Divine Names, but you may add appropriate Divine and Angelic Names if you so wish.

C.

Transliteration:

.....b’koach eilu ha-shemot [.....Shemot.....] sh’tatz'lichuni b’chol mah she’ertzeh.....

Translation:

.....in the power deriving from the names [.....fill in appropriate Divine and/or Angelic Names.....] for me to have success in all that I want to.....

Conclude once again with one of the "Closing Formulas."

D.

Transliteration:

.....aseh l’ma’an k’dushat shmotecha [.....Shemot.....] shetachus v’tachmol v’tachon v’tagen al [.....Ploni ben Ploni.....] m’chol mere’in b’ishin u’m’choli

Translation:

.....act for the sake of the holiness of Your Names [.....fill in appropriate Divine Names.....], to spare and have mercy and pity and protect [.....insert the name of the individual for whom the incantation is intended.....], from all evil doers and bad spirits, and illness.....

As before, conclude with one of the listed "Closing Formulas."

Fish and Hebrew Amulets

A while back I chanced upon this lovely Shadai amulet for sale on the internet. Its shape reminded me of the importance of fish in Hebrew amulets. As an aside, the Hebrew term (Argaman), spelled by the five platelets dangling below the fish ornament, is an acronym constructed from the initials of the names of the angels (Auriel [Ori’el]), (Rafa’el), (Gavri’el), (Micha’el) and (Nuri’el).

The symbol of the fish dates back to the whole of the ancient Far and Near East, not forgetting ancient Greece, the Roman empire, ancient Europe, Scandinavia, etc. It certainly predates Christianity by many centuries. Regarding its employment in identifying Christians, the popularity of the fish is witnessed today in its prominent display on businesses, vehicles, websites, etc., most of which belong to Christians of the fundamentalist type. On questioning its display on a keyring, the owner informed me that since it is the sign of the Christian Saviour, the keys can never be lost or stolen. In this regard, I can only imagine how many Christians are employing their “Jesus Fish” for other than symbolic purposes.

Be that as it may, the symbol of the fish is popularly acknowledged in Jewish circles as “a symbol of both good luck and fertility" [Dennis, G.W.: The Encyclopedia of Jewish Myth, Magic and Mysticism, Llewellyn Publications, Woodbury 2007]. The Talmud (Bavli Berachot 20) tells us the “Evil Eye” has no effect on fish, hence the popularity of this symbol in amulets against the “Evil Eye.” In this regard images of fish at one time featured quite prominently at the entrances of private residences, e.g. those of the Jews in Djerba, North Africa. On the other hand, we are told that the fish is a symbol of immortality, and that “the Jewish motif of the Feast of Leviathan might reflect the actual practice, in various religious traditions, of a fish dinner as a foretaste of immortality,” hence its appearance on graves and ancient synagogues [Wineman, A.: Mystic Tales from the Zohar, The Jewish Publication Society of America, 1997].

Amongst the North African Jewish folk customs, an early 20th century traveller named Nahum Slouschz made reference to “a whole series of beliefs which have sprung from the cult of the fish, a cult the traces of whose ancient predominance may be found scattered across the whole Mediterranean. Thus, the Jewish fortune-tellers practise divination with fish. At Tunis, even at Tangiers, there are certain kinds of fish which it is forbidden to eat, on account of their use in divination. It is not in good taste to use the word ‘hut’ (fish), its use is replaced by the phrase Mta el hara or el bahra (beings of the sea)” [Slouschz, N.: Travels in North Africa, The Jewish Publication Society of America, Philadelphia 1927].

Interestingly enough, I have investigated an amulet in which fish scales feature rather prominently. This amulet is said to be good for everything. In this instance the following eighteen tri-letter combinations should be written on one side of the skin of a fish with its scales still intact, i.e. one tri-letter combination per scale:



Afterwards, the following word square is written on the opposite side of the same skin:

The letter combinations in the magic square comprise an arrangement of a phrase derived from 1 Samuel 1:17. It reads:

Transliteration:

YHVH Elohei Yisra’el yiten et she’altech asher sha’alt ki mei’imo

Translation:

YHVH God of Isra’el grant thy petition that thou hast asked of Him.

In this instance the Ineffable Name was added as a prefix to the biblical phrase, and there have been some minor adjustments in the component words in alignment with the basic intention of the Kamea in question, which is plainly the granting of an earnest request. However, there is no instruction on what to do with the fish skin afterwards. I surmise one might place it in a little bag to be carried on ones person.

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!

The Name Shadai in Hebrew Amulets - Part 5

I made reference to the name (B'dafti'el) earlier, and thought I should mention that we are informed that if you recall the name B’dafti’el when travelling around at night, you will have no fear since no harm will befall you, and you will not be beset by any injurious spirits. It is worth noting that the gematria of (B’dafti’el)

is equal to that of the word (Kol—“voice,” “sound” and “thunder” ). In this regard we are reminded that the gematria of the full spelling of the letters comprising the word , i.e. , and

is equal to that of the word (Ga’ar—“to scold” ). In this regard, it is understood that the “voice” of B’dafti’el “rebukes” all evil, including the Klipot (demonic shards).

Now, I have been addressing the employment of Divine Names and biblical verses to avert miscarriage and protect infants. In this regard, there is a simple practice in which the Name Shadai is utilised to aid a woman who lost her sons. In this instance seven coins are collected from seven pregnant ladies. These coins are conjoined into a single disc on which the Name (Shadai) is engraved, which is afterwards placed in the hand of the sorely afflicted woman. In contrast to other similar practices listed elsewhere in "The Book of Seals and Amulets," this specific working does not appear to require any prior purification or, for that matter, any special prior preparation.

The Name (Shadai) is also said to alleviate the plight of a woman who has suffered miscarriage. In this instance one starts the procedure by writing Psalm 55:9 [8] and Genesis 21:1 on deerskin parchment, or a sheet of clean good quality paper. It is good to verbalise the words as one writes them. The said verses read:

Transliteration:

(Psalm 55:9 [8]) Achishah miflat li meiruach so’ah misa’ar

(Genesis 22:1) v’YHVH pakad et Sarah ka’asher amar

Translation:

Psalm 55:9 [8]) I would haste me to a shelter from the stormy wind and tempest.

(Genesis 22:1) And YHVH remembered Sarah as He had said.

Next continue, by writing the following incantation:

Transliteration:

B’shem Shadai tehe kamea zu l’[.....Plonit bat Plonit.....] shelo tapil yeladeiah v’lo mitipat dam ha-mapelet lo yiyeh miskal v’miskalah b’shem Ehyeh asher Ehyeh YH YHVH ub’shem Micha’el Gavri’el Rafa’el Dani’el Katuti’el Pani’el Sanoi Sansanoi Semangelof Omein Netzach Selah Va-ed

Translation:

In the Name Shadai this Kamea will be for [.....fill in the name of the sufferer.....] that she will not abort her children, and not emit any blood of a miscarriage, and will not loose boys or girls. In the Name Ehyeh asher Ehyeh YH YHVH and in the name Micha’el Gavri’el Rafa’el Dani’el Katuti’el Pani’el Sanoi Sansanoi Semangelof Amen Victory Selah Forever.

Afterwards the Kamea is carried on the arm of the woman in question.

The Name Shadai in Hebrew Amulets - Part 3

In the previous essay I referred to Exodus 23:26 being utilised in an abbreviated format in Hebrew amulets to forfend miscarriage. Elsewhere the mentioned abbreviation is arranged into the following letter square, which is employed conjointly with the Names of eleven Spirit Intelligences for the very purpose of aiding a woman who has suffered a miscarriage or who has lost infant sons:

Inscribe the chotam (magical seal) at the top of a deerskin parchment or kosher scroll. Next write the following incantation below the letter square:

Transliteration:

Y’hi ratzon milfanecha shomer nefashot chasidav shetishmor pri bitnah shel noset kamea zeh aleah mikol nezek umikre ra v’mehefsed ha-yesodot ki ein shomer v’rofe mibil’adecha k’dektiv (Psalm 127:1) im YHVH lifneh vayit shav am’lu vonav bo, ana male rachamim chus v’chamol v’rachem aleah v’lo teshakel pri bitnah od omein netzach selah va’ed omein ken y’hi ratzon

Translation:

May it be your will, He who protects the souls of His devotees, to safeguard the fruit of her bowel with this amulet she is carrying on her, from all harm and bad incidents, from the loss of the foundations, since there is nobody else who protects and heals besides You, as it is written (Psalm 127:1) "Except YHVH build the house, they labour in vain that build it." Please grant compassion, protect and have pity and mercy on her that she will no more loose the fruit of her belly. Amen enduring (victory) selah forever. Amen thus be it so willed.

Continue by appending to the incantation the following abbreviation with vowels of Psalm 33:

Transliteration:

Ratzaba lanat’ b’aza losilo sichahei nabiki yad’y’ v’mabe otz’u che’y’ma habiy’ sana’u pichatz’ kokamei hanob’ t’yimei kahami yakayo teikihu avahu tzivay’ hei’ago heima’a ay’l’ tamali l’va’a ha’ay’ ehaba l’lomi hiy’ra ebab’ hamishi hi’eba yohaha yaliha ekama eihano b’chagi loyib’ koseha li’uchei loy’hi eiy’e y’lal’ l’mina ubana chila’e uhuki boyili kiv’ka vay’cha y’aka yichala

As an aside, this abbreviation of Psalm 33 is equally employed on its own in an amulet to aid women who suffers miscarriage or cannot fall pregnant. In this instance the abbreviation is written on the inside of a bowl, or on a piece of parchment to be placed inside the bowl. The writing is dissolved in water, which is afterwards consumed by the woman seeking spiritual protection or to fall pregnant. This is done on the night of her Mikveh (ritual bath).

Be that as it may, the earlier Kamea, i.e. the one comprised of the letter square as well as the names of eleven Spirit Intelligences, is concluded with a set of special Divine and Angelic Names, specifically:

Transliteration:

Sanoi Sansanoi Semangelof YAHKVTH B’dafti’el Pad’padas Shamriron Azriron Enar’nal Tzamarchad Ashtzei

Whilst this essay is not meant to include an explication of all the Divine and Angelic Names included in the listed amulets. However, it is worth noting the importance of one of those listed here, i.e. (B’dafti’el [some say Badpati’el]) which is termed the "Holy Light." We are informed that the name of the angel B’dafti’el prevents miscarriages, and appears "only on amulets that are made to assist women in childbed." However, it is worth noting that it is one of the angelic names employed to banish demonic imps and evil spirits from a residence. We are told B’dafti’el is aligned with the term (B’mochsaz), the latter referring to, as it were, the "severe" (Gevurah) aspect of the word (Eloheinu).

(More to follow)

The Name Shadai in Hebrew Amulets - Part 2

Continuing where we left off, the six permutations equally feature in the following protection Kamea, in which they are aligned with the six letters of the Name (Taftafyah), as well as with the six points of the hexagram:

The inscription in the centre of the amulet reads:

Transliteration:

Al tz’va yiyeh lo l’tzva al magen yiyeh lo l’magen tzaveh pachad b’shem Pachdi’el

Translation:

The host [forces] will be the host, the shield will be the shield commanding fear in the name of Pachdi’el

As indicated in several instances in "The Book of Seals and Amulets," the Name Shadai is often utilised in Hebrew amulets in conjunction with other Divine Names and magical symbols. In the following instance it is employed conjointly with the Ineffable Name, for the purposes of reversing the ill fortune of a woman whose sons die in infancy:

The curious Divine Name construct in the centre comprises the initials of the words of Exodus 23:26 reading:

Transliteration:

Lo tih’yeh m’shakelah va’akarah b’artzecha et mispar yamecha amalei

Translation:

None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil.

The vowels employed in the said Divine Name construct, are exactly those aligned with the initial letters of the words in the biblical phrase. These vowels are also aligned with the four appearances of the Ineffable Name, the order being top right, top left, bottom right and bottom left. As you have probably noticed, the additional concluding two vowels employed in the Ineffable Name bottom left, do not appear in the central Divine Name construct. They were derived from the two vowels of the word (Omein—"Amen").

We are informed the angel associated with this Kamea is (Shma’el), however I personally think this angelic reference pertains to (Shmai’el), an angel from the angelic caste of the (Ofanim). Be that as it may, I would personally include the angelic Name in the Kamea, perhaps on the rear of the amulet. As it is, there are several references to this Spirit Intelligence in Jewish magic.

However, to achieve the intended aim of this current Kamea, one is instructed to create four copies of this amulet, to be hung on the four corners of the house in which the mentioned unfortunate woman resides. Curiously enough, the Divine Name , when conjoined with the four letters of the Ineffable Name, affords us set of three Divine Names, which are equally employed to forfend miscarriage. These are:

In order to achieve the stated aim, these Divine Names should be engraved on a silver disk, which is afterwards placed inside a little container, i.e. a locket, to be worn on the person of the individual needing this support.

(More to follow)