Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 2

(Gimel) We are told the letter (Gimel) refers to (Gadol— "greatness"), regarding which it is written (Psalm 147:5):

Transliteration:

Gadol adoneinu v’rav koach lit’vonato ein mispar

Translation:

Great is our Lord, and mighty in power; His understanding is infinite.

The three-pronged shape of the current magical glyph for the letter Gimel is said to represent a bow and arrow, and we are reminded that a bow comprises three forms, i.e. the bow, the string and the arrow. Hence, the letter Gimel also stands for (Gibor—"Mighty"). In this regard the "Pirkei Avot" (4:1) informs us that individuals who are truly "mighty" are those who can control their personal impulses.

(Dalet) This magical glyph for the letter (Dalet) comprises four corners, each crowned with a circlet. The number aligns with the gematria of Dalet which is four. In delineating the magical glyph, we are told that it comprises four extensions, a descending line extending from top right to bottom left, and two "openings" respectively at the top and bottom of the image. The latter reminds us that the residence of the rich man should have a minimum of two entrances to allow easy thoroughfare for the poor (Dal—"poor"). It is understood that our very success in life depends on our kindness to the lowly, in fact, the diagonal line extending from upper right corner to the bottom left of the magical glyph, indicates the blessings and abundance the Divine One extends to those who support the poor. In this regard we are told (ashrei maskil el dal—"Happy is he that considereth the poor").

The two openings in the magical glyph, and the foursquare form of the design, are said to refer to the openings and measure of ones house, of which any floorspace of 4 (Dalet) by 4 (Dalet) or more cubits necessitates a Mezuzah. I have addressed the amuletic virtues of the latter item in "The Book of Sacred Names." In this regard, Joshua Trachtenberg noted that the Mezuzah "retained its original significance as an amulet despite rabbinic efforts to make it an exclusively religious symbol." As it is, we are informed that all homes with Mezuzot are filled with the Presence of the Divine One, protecting it against dangers of all kind.

(Heh) Regarding the current magical glyph for the letter (Heh), we are told its shape pertains to the world having been created out of this letter. This statement is substantiated by a special interpretation of Genesis 2:4 reading:

Transliteration:

Eleh toldot ha-shamayim v’ha-aretz b’hibar’am

Translation:

These are the generations of the heaven and of the earth when they were created.

In the current instance the concluding fifth term in the phrase, i.e. , is interpreted (b’Heh bar'am) which translates "they created with Heh." Similarly to the magical glyph for the previous letter, the current glyph has two openings, i.e. upper and lower, and four corners, the latter said to indicate the four ruchot (directions), i.e. East, West, North and South. In this instance we are informed regarding the two openings, that after death the worthy individual is directed into Gan Eden (Garden of Eden) via the narrow upper opening. However, undeserving individuals are directed via the wide lower opening into Gehinom (a locale of rectification). This is said to be reflected in Isaiah 5:14 reading:

Transliteration:

La-chen hir’chivah sh’ol naf’shah u’fa’arah fiha livli chok

Translation:

Therefore the nether-world (She’ol) hath enlarged her desire, and opened her mouth without measure.

Be that as it may, we are told that the magical glyph for Heh is open above and below in order to show that everything in manifestation is changeable, and that a man granted with dignity and wealth, could lose everything when in his pride he raises himself above his fellow humankind. In this regard we are reminded in Proverbs 16:5

Transliteration:

To’avat YHVH kol g’vah lev

Translation:

Every one that is proud in heart is an abomination to YHVH.

Thus the Divine One brings the haughty down, and raises up the lowly as said in Psalms 75:7 [8]:

Transliteration:

Ki Elohim shofet zeh yashpil v’zeh yarim

Translation:

For Elohim is judge; He putteth down one, and lifteth up another.

(More to follow)

The Name Shadai in Hebrew Amulets - Part 1

As can be expected, Hebrew Divine Names comprise the major portion of material addressed in "The Book of Seals and Amulets." The Name  (Shadai) is certainly considered amongst the most important in Hebrew Amulets. As noted in my "Book of Sacred Names," this Divine Name refers to the “All-sufficient Unlimited One,” and whilst there have been a lot of debate and speculation as to what this very ancient Divine Name really signifies, "it is generally accepted that it means 'Almighty'," and "some scholars conjectured that the Name was derived from Shadu, the ancient Akkadian word meaning 'mountain.' Thus the 'Almighty' would be seen to be strong, fortified, immutable....." As it is, the power of protection is associated with this Name, hence it appears as the single Divine Name engraved on the surface of small metal Kameot of all shapes and sizes. I have inspected several such Shadai amulets in the magnificent collection of Hebrew amulets housed in the Magnes Museum in Berkeley.

Be that as it may, (Shadai), or at least the capital of this Divine Name, adorns the front of every Mezuzah, an item comprised of a biblical inscription which is affixed to the doors of Jewish homes. Whilst it fulfills a religious function in our day, there are many still who, like our mediaeval ancestors, still consider it to be a protection amulet of the most potent kind. As in the case of the Monogrammaton in which a (Heh) is the single letter abbreviation of the Ineffable Name, the initial (Shin) represents the Name Shadai, and both of these Hebrew letters appear in this singular format on many ancient and modern amulets.

The letters comprising the Name (Shadai) are also sometimes arranged in the form of a letter square. In this regard, I have recently perused an amulet ring the front of which is comprised of the following Shadai square:

The Divine Name in question comprises six permutations, which can be traced on this chotam (magical seal). However, the listed format of the Shadai square is by no means standard. For example, this letter arrangement is very different from the following version presented in the famous Toldot Adam:

The six permutations of Shadai () are also at times employed in Kameot. Consider the following amulet, the intention of which is to save oneself from plagues and epidemics. The amulet comprises the following Divine Names:

This set of Divine Names were constructed from the initials of the words comprising Leviticus 26:5 reading:

Transliteration:

v'hisig lachem dayish et batzir uvatzir yasig et zara va'achaltem lach'm'chem lasova vishav'tem lavetach b'artz'chem

Translation:

And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely.

The six permutations of the Name Shadai () in the earlier mentioned Divine Name construct, refer to the word (dayish—“threshing”) in the associated biblical verse, this term being itself one of the permutations of the Divine Name in question. As it is, the mentioned six permutations relate to the twelve zodiacal periods, of which I have perused two versions. In one version the zodiacal months are aligned in pairs in direct order to the six permutations of Shadai, i.e. Aries/Taurus—; Gemini/Leo— ; etc. I was taught the following order of Shadai/Zodiacal affiliations, which was said to be correct. It also agrees with related details addressed in "The Book of Sacred Names":

We are informed the Divine Names should be written on a kosher lambskin scroll together with the Shadai permutation pertaining to the month or zodiacal period in which you are constructing the amulet. It is understood that the listed Divine Names act in conjunction with the said permutation, in order to protect a home and all within it from an epidemic or plague. Afterwards it is located at the entrance of ones own or any other residence.

Should you be in any doubt regarding the correct Shadai permutation aligned with the specific period in which you might be composing this amulet, you could simply include all six permutations of the said Divine Name. In this manner, the correct one will be effective at the time, and the rest will, as it were, join the “process of empowerment” over the succeeding months, all depending on how long the amulet remains on your front door.

(More to follow)