Spirit Forces in Hebrew Amulets - Part 2

The names of literally hundreds of angels can be traced in Hebrew amulets, and I thought we might investigate the primordial powers of some of the most important Spirit Entities listed in my "The Book of Seals & Amulets," and also recognise their purpose within the scheme of creation. In some instances this could be quite a complex matter, especially when primary sources are not as comprehensive as one would like them to be, and when there are differences regarding the basic functions of Spirit Intelligences.

For example, in the "Key of Solomon" we are informed that (Bari’el) is the angel of the "fourth pentacle" of the planet Jupiter, the one which we are told "serveth to acquire riches and honor, and to possess much wealth." However, this Spirit Intelligence is another amongst the angels said to be in charge of thunder, [Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999.], and, as noted in "The Book of Sacred Names," is associated with the set of five tri-letter portions of the "Name of Seventy-two Names" employed to "open the heart" to "spiritual teachings." Of course it could be said that all of these aspects are in harmony with the "expansive" qualities of Jupiter (Jovial) as reflected in the said Spirit Intelligence.

Be that as it may, the same angel is listed amongst a set of Spirit Forces aligned with (Sanoi), (Sansanoi) and (Semangelof) in the following most acclaimed amulet from the Sefer Raziel. These three Spirit Intelligences were sent to stop Lilit, the killer of infants, in her tracks, and hence their names are included in amulets protecting women during childbirth, as well as in those safeguarding infants. In this regard, we are told the following Kamea has been tried and tested for the protection of pregnant women and infants. It is also meant to protect a mother during birth against bad magical spells and the Evil Eye, so that no evil or injury may befall her or her baby.

Besides the central images of the three famous Angels of protection, the upper portion of the amulet incorporates a written adjuration aimed at Lilit, the “first Eve.” According to Moses Zacutto the adjuration should read:

Transliteration:

Ashbe’it alecha Chavah rishonah beshem yotzrecha v’b’shem shloshet malachim sheshalach yotz’recha bish’vilcha v’matz’ucha b’iyei ha-yam v’nishbata la’hem b’makom shetimtza shmotam shelo taziku otah v’lo achat mimachanotecha v’meshartecha v’lo l’kol mi shisa shmotam lachen b’shmotam v’b’chotamam ha’k’tuvim poh ani mashbi’acha v’et machanotecha v’meshartecha shelo taziku et ha-yoledet [.....Plonit bat Plonit.....] v’l’ha-yeled shenolad la lo b’yom v’lo b’lailah lo b’ma’achalam v’lo b’mishtam lo b’rosham v’lo b’libam v’lo b’shnei m’ot v’arba’im v’shmoneh evreihem v’lo b’shlosh m’ot v’shishim v’chamisha gideihem b’koach ha-shemot v’ha-chotamot ha-eleh ani mashbi’acha v’et machanotecha v’meshartecha

Translation:

I adjure you First Eve in the Name of your Creator and in the name of the three Angels your Creator sent to you, and they found you on the islands of the sea, and you vowed to them, that in a locale where their names are found, there will be no harm from you and neither from anyone of your faction, and your servants, not to any who carry their Names. Therefore in their Names and seals written here, I adjure you and your faction and your servants, not to bring harm to the pregnant woman [.....fill in the Name.....] and the child which will be born to her, not by day and not by night; not when eating and not when drinking; not in the head and not in the heart; and not in the 248 organs and 365 tendons, in the power of these Names and seals I adjure you and your faction and your servants.

There is also a list of seventy angelic Names at the bottom of the Kamea. These Names are listed in the amulet, with slight variation from their appearance in the Sefer Raziel. However, once again the following version is said to be correct:

Transliteration:

Micha’el, Gavri’el, Rafa’el, Nuri’el, Kedumi’el, Malchi’el, Tzadki’el, Pedei’el [Padiel], Tumi’el, Chasdi’el, Tzuri’el, Rema’el, Yofi’el, Saturi, Gazri’el, Vadri’el [Udri’el], Lehari’el [Lahari’el], Chazki’el, Rachml’el, Kadshi’el, Shva’el, Barki’el, Aki’el, Chani’el, L’aha’el, Malchi’el, Shebni’el, R’chasi’el, Rumi’el, Kadmi’el, Kad’el, Chochmi’el, Ram’el, Kadshi’el, M’ni’el, Azri’el, Chacham’el, Machni’el, K’nei’el, Gadi’el, Tzurtak, Ofifi’el, Rachmi’el, Sansinyah, Udragziyah, Rasasi’el, Rumi’el, Snei’el, Tohari’el, Azri’el, Neryah, S’mach’el, Ayin’el, Tasiryah, Ron’el, Tzuryah, Pesis’yah, Iveri’el, Smachia, Machneyah, Kinunyah, Yeru’el, Tutrusyah, Choni’el, Zachri’el, Va’ari’el, Dani’el, Gedi’el, Bari’el, Ahani’el

The central portion of the amulet comprises graphic presentations of the angels Sanoi, Sansanoi and Semangelof, accompanied as usual by the earlier mentioned phrase Adam v’Chavah chutz Lilit (Adam and Eve away Lilit). The following is another stylised graphic portrayal of the said celestial entities.

The central portion of the amulet comprises graphic presentations of the angels Sanoi, Sansanoi and Semangelof, accompanied as usual by the earlier mentioned phrase Adam v’Chavah chutz Lilit (Adam and Eve away Lilit). The following is another stylised graphic portrayal of the said celestial entities.

We are told the name of the first Angel, (Sanoi [Sana’ui according to Moses Zacutto]), was derived from the initials of three words in Exodus 30:34 reading (samim nataf ush’chelet—“sweet spices, stacte, and onycha”). In turn the appellative of the second Spirit Intelligence, (Sansanoi [Sansina’ui according to Moses Zacutto]), is a variant of the word (b’sansinav—“of the boughs thereof”) in Song of Songs 7:9 [8]. The third name, (Semangelof) is said to have originated from the words (samim ul’vonah zakah—“sweet spices with pure frankincense”), also found in Exodus 30:34.

(More to follow)

Practical Kabbalah vs Black Magic: A Reprise [Corrected]

I find the ridiculous onslaught of a "faceless faction" against Practical Kabbalah and Jewish Mysticism in general a little tiresome. As can be expected, the belligerence appears to be getting uglier as Jewish Magic is increasing in popularity. This also appears to be the case with this blog, however, I should make it clear that on this site all comments are "moderated." This is necessary firstly to avoid the bane of "spam"; secondly to eliminate the scourge of "anonymous" commentators, who believe they are untouchable behind walls of obscurity, whilst their personal identities are clearly displayed to the one who has to approve their comments on a blog; and thirdly to halt the incessant detractors who keep wrangling about nothing of the slightest importance, and doing so from the narrowest "exclusivist" perspectives. In fact, about all the latter seem to want is an opportunity to argue fruitlessly and pointlessly, especially since such activities divert attention, and keep one from getting on with the task under ones nose, so to speak.

Once again I am told that Practical Kabbalah and all Jewish magical activities amount to "Black Magic." In turn, I ask again whether we should then consider highly respected individuals like Joseph Karo, Moses Chaim Luzzatto, and all other "astute rabbis" who communicated with "Maggidim" (Spirit Mentors); Moses Chaim Zacutto; Israel ben Eleazar Baal Shem Tov and all other Baalei Shem; highly regarded Rabbis like Moshe Teitelbaum; Yeshayah Steiner, the founder of Kerestirer Chasidim; Eliyahu Guttmacher; David Chaim Azulai; Shalom Sharabi; Chaim Palagi; Yitzhak Kaduri and his teacher Yehuda Fatiyah; and all "astute rabbis" who wrote, and are yet writing, more texts on Jewish magic and Hebrew amulets, and offering these as "spiritual benefits" to their congregation.....to be "black magicians"? In fact, does Practical Kabbalah, and perforce all Jewish magical traditions, including the entirety of Jewish Mysticism according to some, equate with "Black Magic"? Shall we turn sacred texts like the Talmud, in which a variety of magical practices are shared like cake recipes, into works of "Black Magic"?

I am told that "Practical Kabbalah" is pure superstition with no validity whatsoever. Now, if what I believe in and practice is "phoney" and "illogical," why bother arguing about it? Don't tell me that it is against the "Will of God." In fact, I suspect it is the very success of "spiritual remedies," i.e. those which have successfully impacted and relieved the physical, emotional, mental, and spiritual stress of numerous individuals around the globe, which elicit serious discomfort amongst those who are beginning to feel their loss of power and control over the masses. I have been informed again that what I am publishing is forbidden by the Divine One "Himself," and that I can expect repercussions of the worst kind from "heaven" for my actions. How long has this employment of "spiritual terrorism" to coerce our fellow humankind into obedience and submission been going on, and how long will it still continue? I simply do not trust the dictates of those who are informing us on "Divine Will" from very skewed personal agendas. Why would we be expected to continue buying into religions which would have us place our faith in a deity who determines our fate with the absolute authority of the worst human dictator? Why are we expected to continue believing in “Father Christmas” ideas of "God" dreamed up over the last two millennia of human existence on this planet, i.e. a totally benevolent and paternal deity who could be stern, yet demand unthinking obedience to "His" presumed dictates as translated by "His" faithful ministers on earth?

Two World Wars have stripped this insipid "creator" of his trimmings in tinsel, and brought us up against the more terrible truth that everything was not created specially for our benefit alone, and that we shall not be given everything free of charge if we flatter "God" enough. Oddly enough we are coming up against a "God" much more like our remote ancestors visualised. An enormous Power. Sheer ENERGY without emotions as we know them at all. Motivated, if one can call it that, by pure plus-minus-balance necessity with balance as the desideratum. The “swinging pendulum principle.” It is we who translate this into emotional terms such as Love-Hate, Like-Dislike, etc.

Be that as it may, our relationship with "God" should always be based on a continuous flow of energy, generated and projected by Divinity to us, which we have to focus and return for renewal and re-projection to us, to be refocused and returned to God, and so on. I believe that the Divine One and ourselves stand in a reciprocal relationship, each benefiting the other. This "interpersonal relationship" between the Divine One and ourselves, is fully affirmed when we recognise the "Oneness" of "All," i.e. spirit and matter. Matter is Materialised Spirit, and Spirit is Subtle Matter. Furthermore, we are all “Intentions of God” incarnate, each of us an individual agent. If we are not perfect, then neither is He/She/It. Whatever we are He/She/It is to the extent of our natures, but thank God, we are not, and never will be ALL of It, so we can only speak for our own share. What we have to rely on is the Intention of God to perfect Itself. The Will. The promise if you like. The Hope. A matter for our Faith, which is a reflection in us of this Intention.

As far as I am concerned, there is no real difference between "religious worship" and "ceremonial magic." In fact, correct rituals, prayers and worship is a kind of "magic" humans work upon both the Divine One and themselves. It is absolutely clear to me that we are creating our personal realities in accordance with what we "buy into" mentally, emotionally, physically and spiritually. Now, if "all" are indeed "one," if the Divine One "manifests" in the many, and the many "unifies" in the One, then the "flow of force" between the "centre and circumference" is what successful existence in manifestation is all about. Thus the successful expression of the phrase "Y'hi razton milfanecha....." (May it be your will....) is dependent on the recognition that the Divine One and all manifestation are part of the "selfsameness" of one great "Beingness" called "I Am."

After all, how can a “God” hear us? Only through ourselves, and to the extent that we are in contact with Divinity. On this Earth we are the ears, eyes and agents whereby He/She/It knows man, and in this regard, both "Religious Worship" (passive "exoteric magic") and "Practical Kabbalah" (active "esoteric magic") are valid and extremely powerful in the process of our eternal "Self Creation"!

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.....!

A Talismanic Mishmash Online

I have been perusing a variety of written amulets being sold online, and noted in several instances a great mishmash of differing amulets being conjoined in a single Kamea, and sold at hefty prices as a legitimate item which would bring the bearer great fortune. The fact of the matter is that in several instances, the variety of Divine and Angelic Names, including magical seals, merged in such a willy-nilly manner, are respectively applied for a number of quite divergent purposes, 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 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 worth noting that much of this amalgamated material was derived directly from the "Shorshei ha-Shemot" by Moses Zacutto. As it is, the author of this seminal text on Jewish Magic, delineated in the greatest detail the construction and employment of each of its listed amulet, hence there is nothing to be said in mitigation of a mindless approach to Hebrew amulets. For the sake of interest, let us consider the following set of Hebrew words and angelic names aligned with magical seals, which were conjoined with several divergent magical signs and seals in a complex contemporary amulet said to bring "good luck," etc.

This amulet is basically recommended to individuals wishing to rise in prominence. So if anyone wishes to increase his or her social status, etc., they could create this amulet by tracing the 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 then 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, then 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’choach 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.

As said, there are Hebrew amulets doing the rounds in which this Kamea is combined with unrelated material, in fact, conjoined with certain seals and signs which many might loath wearing on their persons. Maybe I am just overly fussy, but I personally prefer to be informed regarding the methods of construction and actual meanings of amulets I select to wear on my person or carry in my wallet!

Sterility and the Twenty-four Permutations of Adonai

I am deeply embroiled in the "race" to complete "The Book of Seals and Amulets," the third volume of the "Shadow Tree Series." As might be expected, the contents of this text is of great personal interest to me, and I am having a difficult time deciding exactly what to include in the mentioned text, and naturally not very keen to exclude anything.

Be that as it may, I am currently perusing the use of the twenty-four permutations of the Name Adonai in Hebrew amulets. The information I have at my disposal pertains mainly to their conjoined employment in a "magic square" as an aid against infertility in women. In this regard I am consulting two primary texts, i.e. "Shorshei ha-Shemot" by Moses Zacutto and the anonymous "Refuah v'Chayim m'Yerushalayim." I am aware that the twenty-four permutations of Adonai are employed in a variety of ways in Jewish mysticism, magic and meditation, but I am currently specifically dealing with its use in Hebrew amulets.

In reference to the mentioned topic, I thought I might share with you the details on the utilisation of the twenty-four permutations of Adonai in Hebrew amulets. As you probably know, the Name corresponds to Malchut (Kingdom) on the Sefirotic tree. The letters comprising this wonderful Divine Name, are permuted in twenty-four different ways as shown below:

Transliteration:

ADNY ADYN ANDY ANYD AYND AYDN

DNYA DNAY DYNA DYAN DAYN DANY

NYAD NYDA NAYD NADY NDAY NDYA

YADN YAND YDAN YDNA YNDA YNAD

Each of these twenty-four permutations are respectively associated with three portions of the "Name of Seventy-two Names," i.e.

The twenty-four permutations of Adonai combine in a "magic seal," of which there are a number of configurations. However, the correct combination is as shown below:

This "magic seal" is employed as a Kamea (amulet) in order to cure a barren woman of sterility. In this regard the instruction is to inscribe the square comprising the twenty-four permutations in the format of this magic "word square." Since this chotam (magic seal) is understood to receive an influx of "power" from the "Name of Seventy-two Names," one is instructed to state the purpose of the amulet below the "magic seal," and to do this in the name of the "Seventy-two Names of Chesed" (Lovingkindness). Hence this Divine Name is listed in full, also referencing the combination . This special "Name," pertaining to both Chesed (Mercy) and Gevurah (Strength), is said to battle the Klipot (demonic shards). The gematria of this peculiar Hebrew letter combination is 216, which we are told relates to the 216 letters of the "Name of Seventy-Two Names." It is also said that the entire construct comprising the "magic seal," pertains to the word (Ibur — "impregnation" or "gestation"), this being the fundamental purpose of the amulet in question. As it is, the gematria of this word is 288, i.e. 4 x 72, hence this term is also included in the amulet we are considering.

In conclusion, there are further instructions to add Genesis 21:1 as well as Genesis 30:22 to the amulet, these verses being traditionally employed in Jewish magic to promote fertility and to ease childbirth.

The "Name of Seventy-two Names": A Biblical Spin-off - Part 2

Having established the seventy-two segments of the “Shem Vayisa Vayet,” we are now faced with the issue of their actual verbal expression, of which there are a number of different ways in existence. Moses Zacutto addressed some of these in his “Shorshei ha-Shemot,” and offered the following vocalisations of the “Name of Seventy-two Names”:

Excepting the following variances: (14) Mavah, (20) Fehil, (21) Nalecha, (22) Y’yay’, (24) Chahu, (26) Ha’i’a, (36) M’nad, (37) An’, (38) Ch’am, (42) Miyach, (43) V’val, (47) ’shal, (51) Hachash, (53) Nina, (54) Niyat, (56) P’vi, (57) N’mam, (58) Yiyal, (61) Vamav, (63) Anu, and (69) R’ei, the vocalisations Zacutto listed in his “Shorshei ha-Shemot” match those presented by Moses Cordovero in “Pardes Rimmonim.”

A variety of ways have been suggested as far as the vocalisation of this remarkable Divine Name is concerned. It has been proposed that each portion of the “Name of Seventy-two Names” should be vocalised with the vowels segol–sh’va–segol. Accordingly the intonation of the seventy-two Names would be VeH’Ve, YeL’Ye, SeY’Te, EL’Me, etc. In this instance the vocalisation of the “Shem Vayisa Vayet” is aligned with the vowels of (Eh’yeh), which is said to greatly increase its power.

In another instance, employing this Name as a meditation device, Abraham Abulafia, asserted each letter comprising the “Name of Seventy-two Names” should be vocalised with the vowel directly associated with the name of each letter, e.g. (Alef) is uttered “ah”; (Bet) is pronounced “Beh”; (Gimel) is voiced “Gih”; etc. Other variances remain in a number of manuscripts and publications dealing with the “Name of Seventy-Two Names,” however, some forty years ago I was taught to enunciate the “Shem Vayisa Vayet” in the following manner, which is effective, powerful and easily memorised:

(More to follow)

Metatron, Divine Names & Mezuzot

A while back we discussed an item termed the “Universal Shiviti Amulet,” a poster size talismanic construct comprised of verses from the biblical "Book of Psalms," sets of Divine as well as Angelic Names, and Chotamot (Magical Seals). In expounding its pattern and contents in "The Book of Sacred Names," I addressed in great detail the set of magical and meditational practices associated with it. As indicated previously, amongst the many details comprising this "Shiviti Kame'a" is the following striking image in its very centre:

In an earlier essay we noted that it is comprised of the six letters of the Name Taftafyah positioned in the corner triangles of the hexagram. As mentioned in a previous essay on this blog, Taftafyah is considered amongst the most potent Sacred Names, certainly one which, in combination with the “Shield of David” (hexagram), was amongst the most popular protective magical charms of the mediaeval world. In fact, the two interlaced triangles of the hexagram comprise the symbol of Metatron, the holy intermediary between heaven and earth, and the Name Taftafyah is traditionally associated with the biblical King David, who is said to have had this Divine Name engraved on his golden shield, hence one of the uses of the “Universal Shiviti Amulet” pertains to being saved from belligerent people and circumstances by invoking the “Minister of Protection,” Taftafyah, whilst visualising the “Shield of David” (Hexagram) with the six letters of the Divine Name displayed on it. Similarly, Moses Zacutto informs us in his "Shorshei ha-Shemot" that one can dispel anxiety and fear by tracing the Name on the central “Shield of David” (Hexagram) of the “Universal Shiviti Amulet” with the six letters of the Divine Name displayed on it, whilst simultaneously intoning “Taftafyah.”

Be that as it may, it is the powerful Divine Name Shadai in its very centre which I wish to address here. As it is, this remarkable Divine Name is a most ancient Divine Name indeed. There has been a lot of debate and speculation as to what the word really signifies. It is generally accepted that it means “Almighty,” however 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, and it is quite true that many deities in ancient Mesopotamia were associated with mountain-tops, which is why the Sumerians constructed Ziggurats (Holy Mountains) as places of worship.

Others tried to prove that Shadai derives from the root “shadad” (meaning “to plunder” and “to devastate”) which would make Shadai a “destroyer” rather than a “protector.” This is a highly unlikely derivation, as the usual purpose for invoking this Name is always for protection, i.e. against demons and magic. The authors of the “Jewish Encyclopedia” thought that the Name could possibly have meant “‘overmastering’ or ‘overpowering strength,’ and that this meaning persists in the divine name.”

As said however, the “power of protection” came to be associated with this name, and many written Kame’ot, providing protection against demonic spirits, the “evil eye,” imprisonment, the sword, etc., often start with: “In the name of Shadai, who created heaven and earth.....” There were even hand positions developed in ancient times to reflect this name, e.g. the arrangement of the fingers in the shape used during priestly blessings as shown below:

The shape of each hand is meant to indicate the letter (Shin), the initial of the Name (Shadai), thus invoking the power and protection of the Almighty. Another of these hand shapes is the famous “Fig” sign of the clenched fist with the thumb inserted between the two forefingers, believed to drive away demons. The ordinary folk used to bend the hands and fingers of their deceased family and friends into this sign, which irked the Rabbis no end. These insisted that their flocks should abandon such heathen customs and straighten the hands of the departed prior to their burial. To the outraged horror of the clergy, the people went a step further and modified the “heathen practice” into shaping and bending the fingers so as to portray the name Shadai.

Of course, one cannot mention “Hebrew amulets” and the Name Shadai without reference to the famous Mezuzot (singular Mezuzah) affixed to the doors of Jewish homes, and which Joshua Trachtenberg maintains “retained its original significance as an amulet despite rabbinic efforts to make it an exclusively religious symbol.” He continued stating that in “the Middle Ages it is question whether its anti-demonic virtue did not far outweigh its religious value in the public mind.” He quotes Rabbi Meir of Regensburg’s remark that: “If Jews knew how serviceable the mezuzah is, they would not lightly disregard it. They may be assured that no demon can have power over a house upon which the mezuzah is properly affixed. In our house I believe we have close to twenty-four mezuzot.”

The potency of the Mezuzah was believed to extend beyond the protection against demons, as it was also guarding against untimely death. The Zohar splitting the name Mezuzah into zaz mavet (“death departs”) was understood to be a clear reference to the death defying power of Mezuzot. However, having these attached to your doors in ancient days, certainly did not protect you against the suspicions of gentile neighbours, as Trachtenberg reports: “According to Rashi, pagan rulers long ago suspected Jews of working magic against them when they affixed the little capsules to their doors.” But then he also says that “some Christian prelates in the Middle Ages were eager to place their castles, too, under the protection of the humble Mezuzah.”

There are very strict rules as to the material, time and place of manufacture of a Mezuzah, but I certainly do not intend to turn this commentary on the magical uses of sacred writ, into a discourse on how to construct Mezuzot. However, one of the striking features of these tiny objects is a little hole or a little window on the front of the container, through which one can observe the Divine Name Shadai or the Hebrew letter Shin (which represents the name). Thus, to this day the Divine Name invoking protection is placed on the doors of every Jewish home who takes the practice seriously, and the power of Shadai is being invoked every moment of the day somewhere in the world.....even as you are reading this.

However, from the Middle Ages onwards it appears that this Name was debased to rather lowly purposes, as were many other Divine Names. Folk obsessed with “buried treasure” and hunting everywhere for the hidden hoard, were using divining-rods in their search, and constructed various magical formulas in which the “spirit guardians” of the treasures were exhorted “In the name of El Shadai, the rock of ages.....” to “Leave the silver and gold there.....” etc. I have very little to say about this Name of Power being reduced to such vulgar indulgences serving man’s greed.

A much greater consideration of the power and importance of this Divine Name, is the understanding that its force is expressed in the Archangel Metatron. As it is, the gematria of the letters in both the words (Shadai) and (Metatron) equate. Abraham Abulafia wrote in his Chayei ha-Olam ha-Bah (Life of the Future World), “Thus, ‘our way is his strength’ (Dark-enu Koch-o = 314). Likewise, ‘our strength is his way’ (Koch-enu Dark-o = 314).” This is of course the value of Metatron and Shadai. Abulafia continues: “Behold God’s name Shadai. This is Metatron. He is the ‘Prince of Names’ (Sar HaShemot), who speaks the ‘authority of the Name’ [Reshut HaShem].” Note that the Hebrew terms Sar HaShemot and Reshut HaShem contain the same letters. So the understanding that the power of Shadai is within Metatron, would also mean that every time one invokes this Divine Name for protection, etc., one automatically also calls upon the “Angel of the Divine Presence.”

"And a river went out of Eden" - Part 6

We are informed that through the Names of the four "Edenic Rivers" we can witness the wonders of El Chai, the Powerful Overlord of Life. As noted previously, the very Name of the Eternal One is in (Pishon), the name of the first of the four "Rivers." In this regard we are told that there is no disease in the world which cannot be cured by the letters of this single Name, including the alleviation of conditions like infertility; the elimination of all plagues and epidemics, whether pertaining to man or beast; etc.

Moses Zacutto advised us that there is nothing to compare with the power of the Name in question, which he said can also be employed to control the injurious impact of crawling insects on our world and ourselves. As delineated in the second part of these articles, the "secret" of is in the first four letters of this name expressing the Ineffable Name. Just as the Name Pishon includes fhe Name , so is the Name (Ehyeh) hidden in the first four letters of the Name . In like manner the "secret" of the Name is the Divine Name (Adonai), and that of the fourth "Edenic River," (Frat), is said to be its connection to the (Merkavah), the divine "Chariot Throne," which pertains to the Name (Yabok) being hidden in the Name Frat.

Be that as it may, considering the remarkable powers of the Names of the four "Edenic Rivers," we are informed that these pertain to a most potent segulah, the latter being delineated in "The Book of Sacred Names" as "a unique action or an object, often comprised of Divine Names, special signs, words or phrases, which is considered to be a most precious ‘spiritual treasure’ to be employed in a unique manner, in order to affect a physical outcome in harmony with the intention of the one who employs the segulah." In the current instance the segulah comprises the previously delineated Names of the "four Rivers," including their combinations and permutations, written in soluble ink on parchment (clean white paper will do nicely). For the sake of easy reference, here is the entire set again:

Following the writing of these combinations, the letters comprising the names are dissolved by soaking the parchment in havdalah wine, which is afterwards quaffed by the one requiring the segulah. In this regard, some stress that all the wine must be consumed to the very last drop, whilst others claim that a single drop of this wine is enough to work the full power of this segulah within ones body. Still others maintain that the Names of the four "Edenic Rivers," as well as their mentioned combinations and permutations, should be engraved on the inside of the silver cup, effectively turning the chalice into a kamea or "power object." In this manner the wine, when poured into the cup, would be potently infused with the "forces" inherent in the Names. This is considered to be equally as powerful as writing the Names on parchment and then dissolving them in the wine. There are however some disagreement about this, which include variant instructions regarding the exact amount of the "magically infused wine" one has to imbibe.

Personally I could not care less about such disparities, and have no interest in any of the affiliated bickering, my only concern being the effectiveness of the "method" employed to work the "magic," i.e. whether it achieves the sought-after objective. Notwithstanding this, I believe it would be a damn-sight easier to write the combinations of Names and their permutations on parchment, than it would be to find an individual willing to work the arduous task of engraving that mass of peculiar writing faultlessly on the inside of a silver chalice!