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.

Amulets and Matters of the Heart - Part 1

There are certainly many Hebrew Amulets composed to engender “love.” It is understood that “love” equates with “grace” and “kindness,” hence Kameot meant to effectuate love also incorporate references to gracefulness and loving-kindness, as indicated in the next set of amulets. As it is, the following amulet is for love, grace and loving-kindness, and all seeking to increase these qualities in their lives should simply write the following seals on parchment, or a clean sheet of paper, and carry it on their person:

In the next amulet for finding favour and love in the eyes of specific individuals, the magical procedure is somewhat more intricate. In this instance you are required to write the following magical seals on the palm of your right hand:

Afterwards the hand with the writing is wiped on your face as you simultaneously say ten times (v’noach matza chen b’enei YHVH—“and Noah found grace in the eyes of YHVH”) [Genesis 6:8]. Continue the procedure by uttering the following adjuration:

Transliteration:

Y’hi ratzon milfanecha shetitneni l’chen v’l’chesed b’enei [.....Ploni ben Ploni.....]

Translation:

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

Conclude the action by rinsing your hand in a bowl of water, and then imbibe this infused liquid. One final instruction remains. We are told that each time you should find yourself in the presence of the individual whose name you mentioned in your adjuration, i.e. the one from whom you are seeking favour and kindness, look at the palm of your right hand and say (Z’man peira’on Ori’el—“Payback time Ori’el").

The next amulet pertains to restoring affection between two friends. In this regard, we are told that when a conflict ensues between yourself and a friend, that you should write the following chotamot (magical seals) on a piece of parchment, which is afterwards tied to ones arm:

We are told that the friend will neither have peace nor find rest, until the matter is resolved and the friendship restored.

Now, the following seal pertains to being “in love,” or to affection of the “mating” kind. In this instance, when a woman openly expresses her desire for a man, he could affirm and, as it were, "seal" that attraction by first writing the following seals on his hand:

This is followed by placing the hand comprising the writing on her head. We are told that “then she will have you.” I would say if both parties wanted each other that badly, they could certainly “have” each other without any further ado! I suppose one might say these seals and action sets the right mood and energy like a spiritual aphrodisiac.....so to speak!

On the other hand, we are informed that when a husband suspects his wife of infidelity and desires her to “tell all,” he should write the following chotamot on his left hand, afterwards placing it on her heart:

We are told the lady in question will pour out her heart, revealing her every action. It is said the situation may be resolved, by her submitting to a period of around ten days of deliberate fasting and purification with fully focussed intent. Obviously this entire action pertains to a very forgiving husband.

(More to follow)

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 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 Ineffable Name and Situations of War

Following a recent conversation on the tragic events which recently beset the City of Boston, in which we witnessed again the dastardly deeds of mayhem and destruction intolerant religionists work on their fellow humankind, I was asked whether there are techniques in "Practical Kabbalah" which could be effectively employed in "Situations of War." As it is, Moses Zacutto delineated in his mammoth "Shorshei ha-Shemot" a practice pertaining to the magical use of the Ineffable Name, which is said would determine the outcome of a battle.

Considered the most powerful Divine Name in existence, the Ineffable Name is included in numerous amulets for a variety of purposes of both the constructive and destructive kinds. In this regard, the following magical activity may be considered a misapplication of the Tetragrammaton, yet it should be understood that this Unique Name is considered the most potent "Spiritual Force" determining the beneficial outcome of any honourable purpose, so why should it not be employed for purposes of effective resistance toagainst the military might of crazed dictators, etc.? Whilst such a defensive measure might turn out to be destructive, it could equally be enormously beneficial in the preservation of the life and limb of oneself and ones kin. Hence it should come as no surprise that the magical applications of the Ineffable Name includes the following chotam (magical seal) employed as a defense against an enemy at war:

This seal appears to be the Ineffable Name written in magical script, but I have not been able to ascertain the exact magical alphabet it might have been derived from. However, in terms of the talismanic use of this magical image, we are told it has the power to destroy the camp of the enemy in war situations.

To affect this outcome, one has to collect four fairly large stones from a dirt road or cobblestone track. On each of these stones is inscribed the magical seal conjointly with specific phrases. On the first stone is written (Exodus 15:3):

Transliteration:

YHVH ish milchamah YHVH shemo l’olam va’ed Yah Omein Omein Omein Selah Selah Selah

Translation:

YHVH is a man of war, YHVH is His Name throughout eternity Yah Amen Amen Amen Selah Selah Selah

On the second is written the portion from Isaiah 41:2 reading (yiten ke’afar charvo—“his sword maketh them as the dust”), whilst on the third is inscribed another portion of the same verse reading (K’kash nidaf kashto—“his bow as the driven stubble”), and on the fourth stone the opening phrase from Psalm 11:2 reading (Ki hineh har’sha’im yid’r’chun—“For, lo, the wicked bend the bow”).

As said, the magical seal is written on all four stones conjointly with their respectively associated biblical phrases. On the completion of this task, the stones are cast into the zone of the enemy.

Curiouser and Curiouser! cried Alice.....!