The Name of Seventy-two Names in Hebrew Amulets - Part 3

The following Kamea in the group of fourteen amulets constructed from the previously listed "alternative" version "Name of Seventy-two Names," might be considered to be on the borderline of those considered to be of the malevolent kind. However, it is actually meant to combat malevolence, and it will be clear to any halfway sane member of the human race, that counteracting the vindictive inclinations of our fellow humankind is sometimes a necessity. This is what the following is meant to achieve.

Kamea 4

This amulet is employed to “shut the mouth” of a slanderer. Whilst this action is somewhat belligerent, it is clear that its use may well be required by those who are suffering the unpleasant effects of lashon ha-ra (the “evil tongue”). This being said, it is perfectly clear that we are all “self creators,” and that time could be far better spent focussing on that which “empowers” ones being into a full recognition of “oneness,” which would reduce the defamatory behaviour of a perceived “enemy” into absolute meaninglessness.

Of course, humanity has a long way to go before this is fully realised, and I am perfectly aware that each one of us is struggling to cope with personal vulnerabilities in terms of physical, mental and emotional survival. In this regard, “magical self defence” may well be necessary in certain situations, and this is where there is a Kamea designed to control defamatory speech. To achieve this, you have to write the listed five tri-letter portions of the “Shem Vayisa Vayet” on a small square of parchment made from calfskin. It has also been suggested that the amulet could be written on the placenta of a cow.

Afterwards the amulet is to be carried on your person. On encountering the perfidious storyteller, the amulet is to be held tightly in your hand. When you come face to face with the individual in question, you are to expose without any sign of fear the Kamea to the individual whilst looking that person straight in the eye. The trick is to expose the vilifier to the amulet in a sort of hidden manner, e.g. he/she must not actually physically see the magical object. The individual will not be able to make any malicious remarks regarding your person whilst you are present.

There is further instruction regarding exposing the individual to the amulet a second time prior to departing his/her company. In this instance you are to reveal both the front and the back of the parchment, whilst fearlessly looking the said individual straight in the eye, and then depart with confidence and faith in Divine support. Bear in mind that in all circumstances the exposition of this Kamea should always be in the mentioned hidden manner.

On sharing this a while back with a fellow “magical Companion,” who was suffering the brunt of a slanderous tongue, I was queried as to the possibility of working the procedure in the imagination, i.e. whilst the individual is not physically present. On considering the much abused saying that “the thought is as good as the deed,” I suggested he give it a try. To our great surprise, the magical action applied mentally produced equally great results. In this instance, my friend faced his detractor mentally, and whilst looking fearlessly and with great confidence into the eyes of the envisioned individual, he exposed to that character the physical amulet he had been clasping in his hand.

Kamea 5

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 indicates 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 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 prayers and ritual submersion in a sacred bath (Mikveh). Regarding the latter activity, we are informed that if such is not at your disposal, then 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.

Kamea 10

This portion of the “Name of Seventy-two Names” is employed in an amulet to work Kefitzat ha-Derech (“Shortening the Way,” i.e. magical travel or teleportation). We are instructed that the first time you work this technique, you have to enter into a ritual bath (Mikveh). This portion of the procedure is not required when you repeat the procedure, however you should always perform some self purification prior to working this procedure.

Afterwards, write the relevant five Divine Names conjointly with an adjuration on deerskin parchment. The latter reads:

Transliteration:

Mashbi’a ani aleichem ha-chamishah shemot ha-k’doshim v’ha-t’horim b’shem ha-keter ha-nora Elohei ha-Elohim v’Adonai ha-Adonim ha-El ha-gadol ha-gibor v’ha-nora shetolichuni mimakom zeh she’ani omed alav ad makom ploni benachat v’lo b’tzar b’ha-shket b’vetach u’b’menuchah b’bri’ut gufi v’beshlimut everai b’chol ha-derech ha-zeh asher anochi rotzeh leleach ad makom ploni v’tavi’uni l’machoz cheftzi v’tanuchuni b’nachat ru’ach ba’derech kedei shelo etzta’er v’lo etbalbel v’tihyeh halichati betach kecheftzi u’kerotzoni v’lo titnu r’shut l’shum bri’ah lehazikeni b’chol inyan ba’olam v’lo l’katreg v’lo l’ar’er alai v’al ya’ak’vuni b’shum makom shelo birtzoni v’hizdamnu elai la’asot b’kashati v’r’tzoni Omein Selah

Translation:

I adjure you with these five holy and pure Names, in the Name of the awesome Crown, God of Gods and Lord of Lords, the great, strong and awesome God, that you transport me from this place I am standing on, to a certain place gently, not in distress but calmly, securely and restfully, in health of my body and completeness of limbs throughout this entire journey to the place I wish to visit, unto a certain place, and guide me satisfactorily on the way that I will suffer no regret and no confusion, and the course of my journey secure in accordance with my wish and my will, and do not grant permission to any creature to harm me in any manner in the world, and not denounce and not appeal against me and not delay me in any place which is not within my will and which passes my way, but act according to my wish and my will. Amen Selah.

When you have concluded writing this incantation, the scroll is placed inside a bamboo tube. We are informed the bamboo segment must comprise seven knots, and should be “arba amot” (four cubits). The length of one cubit is from the elbow to the tip of the middle finger which, we are told, is around 20 inches. Four cubits would then be 80 inches, i.e. 6 feet 8 inches or 203.2 centimetres. Following the insertion of the scroll, the two ends of the bamboo staff are sealed with fresh white wax.

You have to purify yourself, refrain from all sexual activity, and practice a fast during which you restrict yourself to consuming bread and water only, all of this taking place for a period of twenty-four hours prior to performing magical travel. When the time arrives to work the technique, your entire body needs to be washed, after which you have to put on a clean white garment. You must then exit the city, the instruction being that you walk the length of a bowshot out of town. Whilst raising the bamboo wand in front of your body, and without speaking, turn your head to look backwards momentarily, after which continue walking until you arrive at your destination. The instruction is not to allow your eyes to wander in any way whatsoever, i.e. looking sideways, but to proceed straight ahead. In this regard, there have been suggestions elsewhere that your face be covered with a kerchief during the magical travel.

It is said you will have no physical sensory experiences of anything during the magical journey, i.e. whether there be mountains or rivers along the way, you will not have any direct experience of these. It is said that you will “fly like an eagle,” and that the destination you seek will be in the very first town or city you arrive at. After having arrived at your destination, you are to lower the bamboo wand and proceed into the town as you carry the lowered wand, and to fulfil the fundamental purpose of your visit.

Further instruction reads that should you wish to overnight in the location, that you need to remove the scroll from the bamboo tube and place it where it can be guarded whilst you are sleeping, e.g. under your pillow. On waking you may relocate the item inside the wand should you wish to employ it again, i.e. to effect the return journey.

I wonder if anyone has actually dared to initiate this kind of "magical travel," what to say work it successfully!

The Name of Seventy-two Names in Hebrew Amulets - Part 2

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 Kameot comprised of five units each, and one Kamea 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:

1. the first amulet is written on the third day of any Hebrew month;
2. the second is written on the seventh day of the month;
3. the third on the tenth day of the month;
4. the fourth on the twentieth of the month;
5. the fifth on the twenty-third of the month; and
6. 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.

Of the fourteen Kameot under discussion, some are constructed for benevolent purposes, e.g. love, etc., and quite a number are employed for nefarious outcomes, e.g. deeds of hatred, psychic restraint of unwilling victims, intimidation and causing people to fear you, attacking an individual at a distance, etc. In my estimation indulgence in such vile activities deserves the strongest condemnation. It should be noted that the term “vile” is but a permutation of the word “evil.”

Since this blog, and all the volumes of my "Shadow Tree Series," are devoted to spiritual and magical practices meant to improve and uplift on all levels of existence, the life of the serious and devoted practitioner of these arts, as well as impacting the larger community and environment, I will not share any activities pertaining to expressing hate, seeking vengeance, working acts of destruction on ones fellow humankind, or anything of that ilk. Hence we will inspect only amulets which benefit us in the most meaningful manner, without detracting in any manner from anything or anyone. In this regard, I have selected the following Kameot to be listed here:

Kamea 1

The first Kamea is composed to generate love. Whilst the instruction is to write this amulet on a kosher deerskin scroll, it is equally good to employ a good, clean sheet of plain parchment, i.e. the kind used by scribes to write mezuzot or those employed in the construction of tefilin (phylacteries). We are informed that if these items are not readily available when required, that one may write the Divine Names and magical seals on a day old egg of a black chicken. Afterwards the egg is incinerated in a fire and its ashes stored inside a small pouch, locket or other tiny container to be carried on ones person.

As noted, the five tri-letter Names and accompanying magical seals are to be written on the third day of a Hebrew month, and it is important that the said day should be bright, clear, free from cloud and rain. A Hebrew calendar will indicate the exact day in terms of the standard dates employed globally.

Kamea 2

This Kamea is created to “open the heart,” i.e. expand ones consciousness to comprehend the greater whole in terms of sacred studies, etc. We mentioned that this amulet should be written on the tenth day of the month, however further instruction maintains that it should be composed in the seventh hour on Rosh Chodesh (first day) of the Hebrew month Sivan, or as close to this day as possible, if the appropriate time should fall on Shabbat (Sabbath). The Kamea should again be written on kosher parchment. The listed five tri-letter portions are penned on the front of the parchment, and the following set of Divine and Angelic Names in conjunction with a short adjuration, are written on the rear portion of the amulet:

Transliteration:

HVY Bari’el Rafa’el Ani’el YH VHV Sarfi’el tiftechu libi temaharu v’tiftechu libi l’milaf ulpan d’oraita

Translation:

HVY Bari’el Rafa’el Ani’el YH VHV Sarfi’el open my heart, hurry and open my heart, open my heart to spiritual teachings (Higher Laws [Torah instruction])

Afterwards the amulet is placed in a glass of wine in order to dissolve the writing. However, here is another important point to consider. The wine itself is to be placed in the earth for the period of two weeks between Rosh Chodesh (first day) of the month Sivan to Erev Shavu’ot (Eve of the Festival of Weeks), or for the period of two weeks between Rosh Chodesh (first day) of the month Nisan to Erev Pesach (Eve of Passover).

After dissolving the writing on the parchment in the wine, the procedure is concluded by the liquid being consumed. Then, we are told, “you will see wonders.”

(More to follow)

The Name of Seventy-two Names in Hebrew Amulets - Part 1

The "Name of Seventy-two Names" (Shem Vayisa Vayet) have been addressed in several essays posted on this blog, and it would seem that the attributions of certain unsubstantiated "powers" to each of its seventy-two component tri-letter portions, as well as the employment of contemporary hard sell, the Divine Name in question has achieved the precarious status of a "celebutante," i.e. a combination of a "celebrity" and a "debutante" who elicits enormous acclaim which sometimes ends in notoriety. In "The Book of Sacred Names" I have attempted to rescue the "Name of Seventy-two Names" from the latter fate, by devoting a chapter to a detailed investigation into the meaning and use of the "Shem Vayisa Vayet" in Practical Kabbalah. As might be expected, the 143 pages comprising the said chapter, cannot afford a complete exposition of the "Name of Seventy-two Names," and much remained to be said, hence it resurfaced in my "The Book of Seals & Amulets," in which I am addressing the use of this enigmatic Divine Name in Hebrew amulets.

This remarkable Divine Name is extensively employed in Hebrew amulets, sometimes in portions and sometimes even engraved in full on small silver trays, as shown in the following Kamea:

Front

Rear

In this instance the front portion of the construct comprises nine rows, each of which is made up of eight tri-letter portions of the “Shem Vayisa Vayet.” The rear portion reads:

Transliteration:

AViGe YaToTzi KaRo’ SaTaN’ NaGiDa YeiCheiSha BiTaRo TzaTaG’ CheKeVa Tin’I YaGaLi P’Z’Kei ShuKoVa TzoYaT’ Anaktam Pastam Paspasim Dionsim Matz’patz Sh’ma’ayah Yohach Kalach Kuzu B’mochsaz Kuzu Metatron Shamri’el Ori’el Mahash Rafa’el Gavri’el Micha’el Nuri’el Razi’el Sandalfon Yofi’el An’el Shefi Adiriron G’vurti’el Atneik Shadai Tzadki’el An’el Kaftzi’el Azri’el Hadri’el Sanoi Sansanoi Semangelof l’shmirat nose kamea zeh

Translation:

AViGe YaToTzi KaRo’ SaTaN’ NaGiDa YeiCheiSha BiTaRo TzaTaG’ CheKeVa Tin’I YaGaLi P’Z’Kei ShuKoVa TzoYaT’ Anaktam Pastam Paspasim Dionsim Matz’patz Sh’ma’ayah Yohach Kalach Kuzu B’mochsaz Kuzu Metatron Shamri’el Ori’el Mahash Rafa’el Gavri’el Micha’el Nuri’el Razi’el Sandalfon Yofi’el An’el Shefi Adiriron G’vurti’el Atneik Shadai Tzadki’el An’el Kaftzi’el Azri’el Hadri’el Sanoi Sansanoi Semangelof for protection, this being the purpose of this amulet.

As noted the rear portion of the amulet incorporates several Divine Names previously addressed on this blog, as well as the Names of a number of Angelic Intelligences, all acting conjointly in the task of guarding and benefitting the owner of the said Kamea.

(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!

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 9

REFERENCES/BIBLIOGRAPHY

(The list of books is in the order of appearance as aligned with the references in the relevant chapter of the "The Book of Sacred Names," hence they are not in alphabetical order)

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Schäfer, P.: The Hidden and Manifest God: Some Major Themes in Early Jewish Mysticism, SUNY Press, New York 1992.

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Cordovero, M.: Pardes Rimmonim, Yarid ha-Sefarim, Jerusalem 2000.

Idel, M.: Hasidism: Between Ecstasy and Magic, SUNY Press, Albany 1995.

The Zohar Volume 4 & 5, transl. D.C. Matt (Pritzker edition), Stanford University Press, Stanford 2007 & 2009.

Sefer Raziel ha-Malach, Yarid ha-Sefarim, Jerusalem 2003.

Trachtenberg, J.: Jewish Magic and Superstition: A Study in Folk Religion, Behrman’s Jewish Book House Publishers, New York 1939.

The Mishnah: Tractate Avot, Seder Nezikin, Volume 4, Part 4 - A New Translation with an Anthologized Commentary, Mesorah Publications, New York 2008.

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Westcott, W.W.: An Introduction to the Study of the Kabalah, J.M. Watkins, London 1926.

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Zika, C.: Exorcising our Demons: Magic, Witchcraft and Visual Culture in Early Modern Europe, Brill, Leiden 2003.

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Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999.

Vital, Chaim: Gates of Holiness: Fourth Part, Research Institute of Esoteric Literature, Brooklyn 1999.

The Bahir: An Ancient Kabbalistic Text attributed to Rabbi Nehuniah ben HaKana, transl. Aryeh Kaplan, Samuel Weiser Inc., New York 1979.

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Gray, W.G: Qabalistic Concepts: Living the Tree, (Previously Concepts of Concepts, Sangreal Sodality Series, Volume 3), Samuel Weiser Inc., York Beach, 1997.

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Keter, S. ben A.: Nechash ha-Nechoshet, Baruch Keter, Jerusalem 1990.

The "Name of Seventy-two Names": A Biblical Spin-off - Part 8

I have basically concluded posting the promised portion of "The Book of Sacred Names." However, I thought I should add a brief "addendum," as well as a list of reference works which I employed in the shared portion from the "Shem Vayisa Vayet" chapter of my mentioned publication on Divine Names.

To start with, the “Name of Seventy-Two Names” is employed in “Practical Kabbalah” for designs quite different from the previously listed meditational uses. Further applications of this special “Name,” for example in prayer, “dream invocation,” prophecy, etc., can be found in works like “Sha’arei Tzion” by Nathan Neta ben Moshe of Hanover. Of course, since a “Divine Name” is for Kabbalists the strongest focus of Divine Energy in manifestation, the “Name of Seventy-Two Names” is highly favoured for its great potency. Yet, Moses Cordovero informed us regarding the power of the “Shem Vayisa Vayet,” that “Some of the ancients commented that by the combination and permutation of the Name of Seventy-two or other names, after a great concentration (Hitbodedut), the righteous man.....combines the forces and unites them and arouses desires in them, each to his brother as the membrum virile of man and his companion until there is poured upon him a great influx, with the condition that he who deals with this will be a well-prepared vessel and worthy of receiving the spiritual force. For if it is not the case, it will become cruel to be turned into a ‘degenerate wild vine’.”

Keeping that admonition in the back of our minds, we note that the “Shem Vayisa Vayet,” considered “holy and awesome,” and most powerful, has been employed for a variety of “magical” purposes, sometimes to the great indignation of Rabbinical authorities. As it is, Abraham Abulafia himself vociferously voiced his disapproval and dismay at the magical usage of the “Name of Seventy-two Names.” In fact, in his denigration of such magical uses, he unwittingly shared a rather unsavory magical practice involving the “Shem Vayisa Vayet.” He wrote:

“I have found in one of the books, whose title I would like not to mention [explicitly]: ‘Whoever wants to bring a woman to him so that she will love him, let him pronounce the name of VHV YLY SYT ALM, frontward and backward seven times, in the night of Wednesday, during the first hour of night, which is the time of Saturn, and let him conjure Kaftziel, that is the angel presiding over that planet, by that name. At that time let him write four names on a parchment of a deer, without interrupting the writing by any speech. Then, let him put the amulet on his neck as an amulet and then the woman, whose name and the name of her father he has pronounced, will love him a great love, by the virtue of that name.’ Similar things I have found in great numbers, and they are almost infinite; and these things have spread and reached the hands of great Rabbis, but they hide them in a scrupulous manner and they think that their treasury is replete with pearls. And they are very reverent [awesome] while studying the names when they need them.....”

Abraham Abulafia’s objection notwithstanding, the “Name of Seventy-Two Names” has been put to extensive magical usage over the centuries, as expounded in a variety of Jewish magical writings. It is said that Kabbalists employed it in the construction of a Golem, and that the generation of the force that animated this artificial anthropoid, was the fully expressed and perfectly enunciated “Shem Vayisa Vayet.” In fact, the Sefer Raziel, a famous mediaeval Kabbalistic magical text, claims no magic is successfully worked without the support of this Name.

The Name is used in exorcism and other matters of a similar ilk, and thus it is understood that “whoever pronounces this name against a demon, it will vanish; at a conflagration it will be quenched; over an invalid, he will be healed; against impure thoughts, they will be expelled; if it is directed against an enemy, he will die, and if it is uttered before a ruler, his favour will be won,” etc. Yet, the same voice extolling its magical virtues, is also telling us that “whoever pronounces this name while he is in a state of uncleanness and impurity will surely be struck dead.” Of course, included in this last statement of “uncleanness” and “impurity” are unclean thoughts involving any cerebration of ill intent, as well as feelings of the same. Therefore it is necessary that the practitioner should be mentally, emotionally and physically in a state of Hishtavut or equanimity, in order to employ Divine Names of this nature.

Now, I personally believe that before one can enact any of the practical applications of the “Shem Vayisa Vayet,” one needs to be mentally and emotionally aligned with all associated aspects. In this regard, I have found this easy to achieve with the seventy-two triplets by simply vocalising the entire set every day in the form of a simple chant. However, we have to follow different routes when it comes to the associated elements, e.g. biblical passages, “Spirit Intelligences,” etc. As it is, the seventy-two letter triplets comprising the “Name of Seventy-Two Names” are respectively associated with seventy-two verses from the “Book of Psalms,” all said to be arranged by Rabbi Moses Isserles (Rama), in accordance with the “revealed truth” which Rabbi Moses Nachmanides (Ramban) passed on to his students. Each verse is constructed from seven words only, comprises the Ineffable Name (Adonai in one instance), and reveals, in exact order, the letters comprising its associated triad from the “Shem Vayisa Vayet.” I have listed and elucidated these in "The Book of Sacred Names."

As it is, these seventy-two verses from Psalms not only aid one in becoming fully aligned with the “Shem Vayisa Vayet,” but are also collectively employed to invoke the “spiritual forces” inherent in the Name. The “Name of Seventy-two Names” is said to open spiritual “gates of goodness and purity,” and is often employed in its entirety when requiring spiritual assistance, or needing relief and rescue from stressful circumstances. In this regard, the associated biblical verses constitute an awe-inspiring prayer-incantation, which is equally employed for these exact reasons. Whilst it was oftentimes employed as a prayer of protection prior to undertaking a journey at sea or when travelling into deserts, or for travels in general, it was recommended that one utters this prayer every day, in order to protect oneself against anything disadvantageous happening to oneself during the day. However, it is worth noting that the great benefit of this prayer-incantation is that it purifies the soul.

As can be expected, I have included an extensive delineation of the magical employment of the "Name of Seventy-two Names" in "The Book of Sacred Names," however, as said, this comprises an enormous chaper which I simply cannot publish in its entirety on this blog, hence I will conclude this partial excursion into the "Shem Vayisa Vayet" with the mentioned list of references which I have employed in writing the relevant material posted on this blog.

(References/Bibliography to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 7

Regarding the four expansions of the Ineffable Name, it would naturally be very useful to investigate all associations and related meanings, but space here would not afford such an intense investigation. This means we have to settle for the essential number 72 addressed in this chapter of "The Book of Sacred Names," and thus limit ourselves to AV , the “Expanded Name of 72,” as well as to the related concept of the “cantillation notes” (Te’amim). As noted, this refers to the highest “World,” Atzilut, and, as it pertains to the actual chanting of the words and Names formed from the Otiot, it represents the elevation and exaltation of all existence through the medium of music and song.

I have had the good fortune of listening to music in a vastly expanded state of consciousness, and I have yet to encounter another medium more capable of raising ones spirit to such heights of Divine realisation. It is thus no wonder that music and song is the expression of AV, the highest expansion of the Ineffable Name in the highest “World.” In this regard, we have the benefit not only of aligning ourselves through the medium of song with the highest “Realms of Being,” the “World” of the “Expanded Name of 72,” but we can achieve this by chanting the “Name of Seventy-two Names.”

Now, the number 72 is related to the Tetragrammaton in yet another manner. The Ineffable Name is often presented in the form of a triangle comprising ten letters. It usually starts with the letter Yod at the apex, followed by Yod-Heh, then by Yod-Heh-Vav, and finally completed with the entire Yod-Heh-Vav-Heh construct, as shown below:

This image was often engraved on silver triangles and worn on the body as protective amulets. It is claimed that the four layers of Hebrew glyphs represent the “Four Worlds,” four principles of manifestation, and four aspects of ones being, i.e. Tzelem or Guf, Nefesh, Ru’ach and Neshamah. The ten letters comprising the triangle are also said to correspond to the ten Sefirot on the kabbalistic Tree of Life, and, as indicated in the following table, the combined numerical value of the letters comprising the construct is again 72:

Of course, one might speculate that the four layers of this “Tetragrammaton Tetractys,” so to speak, would align with the earlier addressed division of the “Name of Seventy-two Names” into four sectors associated with the four glyphs and twelve permutations of the Ineffable Name.

Be that as it may, as can be expected the seventy-two triplets of the “Shem Vayisa Vayet” have been divided into an assortment of segments for a variety of purposes. For example, in some arrangements the Name is divided into nine rows, each comprising eight segments. This specific division is understood to relate to what is termed the nine “rectifications” (Tikunim) originating in Chochmah (Wisdom) and Binah (Understanding).

I certainly do not want to overburden readers with elucidations of complex Kabbalistic doctrines, however we might briefly note that these nine so-called “rectifications” are based on the concept of the “beard” (Digna) of the Blessed One which, we are told, is focussed in Binah, the Sefirah of Understanding on the Sefirotic Tree.

To understand the meaning of this, we need to look at the process of “Divine Emanation” as expounded in Kabbalah. The “Creative Force” commences in Keter (Crown), and thence pours into manifestation via Chochmah (Wisdom), the “masculine” principle comprising pure, undifferentiated “creative force,” and Binah (Understanding), the “feminine” principle in which the “creative force” becomes differentiated, or “channelled” into forms or patterns.

You will notice that the entire process is a union, as it were a “play” between “force” and “form.” In this regard, we are told that the “beard” of the Holy One, is drawn downwards because of the sacred union of Chochmah and Binah. This is said to be the hidden meaning of Psalm 118:5 reading:

Transliteration:

Min ha-metzar karati Yah anani va-merchav Yah

Translation:

Out of my straits I called upon the Lord; He answered me with great enlargement.

In this instance the hidden key is said to be . Two principles are basically being addressed here, i.e. (Yod—Abba [“Father”]) and (Heh—Imma [“Mother”]), respectively associated with Chochmah and Binah, as well as their sacred union from which proceed nine “restorations” (Tikunim) of the “divine channels” through which Shefa, the “Divine Abundance”is drawn into our domain of existence. In Kabbalistic literature these “divine channels” are symbolically termed the “beard” of the Eternal One.

Curiously enough, the “Name of Seventy-two Names” was also divided into two equal parts, each comprising thirty-six of the seventy-two Names. The first grouping commences with
, the first three-letter segment of the “Shem Vayisa Vayet,” and the second grouping with , the thirty-seventh portion of the Name. These two groups are also respectively aligned with Chochmah and Binah, or with the “masculine” and “feminine” principles within Divinity. Again these two groups are often respectively arranged into six rows, comprising six Names each. These are called its “sides” or “edges,” six to the male portion and six to the female.

We might note that the combination (Ani Vaho) is part of a phrase employed as a Segulah, the latter referring to 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. Regarding the Ani Vaho expression, the particular phrase utilised as a Segulah in times of great trouble, distress and oppression, reads:

Transliteration:

Ani Vaho Hoshi’ah Na

This exclamation could be translated literally and succinctly to read “I and He save now!” Some readers may recall this phrase to be part of a Hakafah, a special circumambulating practice, which I addressed in the first volume of this series [The Book of Self Creation]. In fact, the very same phrase is traditionally employed in exactly this manner during the Hoshanot processions of Sukkot (Festival of Booths). These procedures are expounded in Sukkah 4:5 of the Mishnah.

Be that as it may, in uttering the words “Ani Vaho” we are expressing the division of the “Name of Seventy-two Names” into the two groups comprising, as said, thirty-six Names each. This is believed to pertain to the “saving from the sea,” the latter being a reference to the Israelites being saved from the Egyptian onslaught when Moses split the waters, and the Israelites passed their way in peace on dry ground, so to speak (Exodus 14). Of course, this aligns directly with the plain meaning of the three verses from which the “Shem Vayisa Vayet” was derived.

(More to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 5

It should be noted that, besides the case of the technique delineated in the previous part, a close affiliation is recognised between the “Name of Seventy-two Names” and the “Ineffable Name.” In fact, Kabbalistic doctrine informs us the seventy-two Names can be divided into four groups, pertaining respectively to the four letters of the “Ineffable Name.” In turn, as Moses Cordovero indicated, each of these four groups can be divided into three sub-sections comprising six Names each. These twelve sub-sections are said to relate in turn to the twelve permutations of YHVH as indicated below:

Though related in principle, the Sefer ha-Bahir offers a somewhat different delineation regarding the alignment of the Ineffable Name with the “Shem Vayisa Vayet.” In this text it is maintained that the seventy-two portions of the Name should be divided into three groups, each comprising twenty-four three-letter portions. The appropriate verse in the Bahir reads “These are the 72. They emanate and divide themselves into three sections, 24 to each section. Over each of these sections is a higher Officer. Each section has four directions to watch, east, west, north and south. They are therefore distributed, six to each direction. The four directions then have a total of 24 forms. [This is true of the first section] as well as the second and the third. All of them are sealed with YHVH, God of Israel, the living God, Shadai, high and exalted, who dwells in eternity on high, whose name is holy, YHVH. Blessed be the name of the glory of His kingdom forever and ever.”

In this instance the three sections of the “Name of Seventy-two Names” are respectively aligned:

A. with the original three verses from which the seventy-two Names were derived (Exodus 14:19–21);

B. with three “Officers,” these being the archangels Gavri’el, Micha’el and Ori’el;

C. with three concepts, termed “princes,” these being the “Axis, Sphere and Heart,” which my late mentor, William G. Gray, referred to as “Space, Time and Events”;

D. with the three appearances of the Ineffable Name in the priestly blessing which reads “YHVH bless thee and keep thee, YHVH make His face to shine upon thee, and be gracious unto thee. YHVH lift up His countenance upon thee, and give thee peace.” (Numbers 6:24–26);

E. with the triple declaration “YHVH is King, YHVH was King, YHVH will be King,” which is part of an acrostic poem recited on the first day of “Rosh Hashanah” (the Jewish New Year); and lastly

F. with the three “Holies” of the famous Kedushah which reads “Holy, Holy, Holy is the Lord of Hosts; the whole earth is full of His glory” (Isaiah 6:3).

In the earlier listed quote from the “Bahir” we are informed that each of the three sections of the seventy-two Names “has four directions to watch, east, west, north and south. They are therefore distributed, six to each direction.” In this instance the actual arrangement is quite straightforward, as shown in the following table:

(More to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 4

Another, perhaps not so well-known, meditational usage of the “Name of Seventy-Two Names,” one which I have personally found particularly useful, is based on the teaching that the visualisation of the letters of a Hebrew Divine Name activates the Spirit Forces embodied in the letters. This practice incorporates the same procedure of intertwining Divine Names addressed earlier in "The Book of Sacred Names" in terms of the Tetragrammaton, Adonai and the “Forty-two Letter Name.” In the current instance the procedure is worked in the following manner:

The application requires one to picture the four letters of the Ineffable Name in ones mind, visualising them slightly separated, and then to fit the three letters comprising each of the seventy-two combinations comprising the “Shem Vayisa Vayet” respectively into the three spaces between the letters.

However, I was taught that before one could commence this meditation, one should recite Exodus 15:1 three times in Hebrew. It reads:

Transliteration:

Az yashir mosheh uvnei yisra’el et ha-shirah ha-zot la-YHVH va-yomroo leimor ashirah la-YHVH ki ga-oh ga-ah sus v’roch’vo ramah bayam.

Translation:

Then sang Moses and the children of Israel this song unto YHVH, and spoke, saying: I will sing unto YHVH, for He is highly exalted; the horse and his rider hath He thrown into the sea.

The utterance of this verse is then followed by the recitation of the entire “Name of Seventy-two Names” prior to working any of the visualised unifications of each three-letter portion of the “Shem Vayisa Vayet” with the Ineffable Name, as depicted above.

(More to follow)

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)