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)

All is not what it seems: A Mindless approach to Hebrew Amulets

I have been asked to comment on a talisman being sold online, the intention of which is to bring "good luck" and which has been written by an individual listed as a "great authority" on such objects. On perusing the amulet, I noticed that the item is made up of a mishmash of material, apparently thrown together sort of nilly-willy, or perhaps the various magical seals employed in the construct, were chosen to impress the recipient with their ornateness. As it is, the item comprised seals and symbols which are not normally traditionally employed conjointly, their fundamental intentions being quite different. In this regard consider the following two sets of symbols appearing, amongst others, on one amulet. Here is the first:

These Divine Names and accompanying seals are employed in instances necessitating some or other request having to be presented to a higher authority, i.e. a governmental administrator, judiciary, or another in high office who might impact ones life benevolently. In this instance the original instruction requires one to write the listed five tri-letter Names and accompanying magical seals on parchment made from the skin of an aborted animal. I am aware that this Kamea was employed to great effect with the said Divine Names and seals written on plain good parchment, hence I suggest you spare yourself the gory task of having to skin an aborted animal. Voodooistic actions such as these might have impressed mediaeval mindsets, but more recent experience clearly indicated the task at hand to be well executed with great effect by means of the many good parchments available in our day.

As said, the instruction is to write the Divine Names and seals on the parchment, which is held in your hand or carried in your belt during the time when you have to face the higher authority with a personal request. However, since this action requires great purity to ensure a beneficial outcome, it is necessary to fast and to perform prayer and ritual submersion in a sacred bath (Mikvah). Regarding the latter activity, we are informed that if such is not at your disposal, that you must be careful to abstain from any sexual activity for around two days prior to seeking a specific service from an individual in high office.

Regarding the five tri-letter combinations listed with the magic seals, these were derived from an alternative presentation of the "Name of Seventy-Two Names." It might come as a surprise to learn that the “Name of Seventy-two Names” is also employed in a variant format in Jewish magic. In this regard the arrangements of the letters of the three verses comprising this Divine Name are in the exact same order, i.e. as written from right to left, the result being as follows:

As indicated, these combinations are presented with vowels, since some magical applications require these in certain instances. In this regard, the vowels are directly related to their order of appearance as aligned with the letters comprising the three biblical verses from whence the “Shem Vayisa Vayet” was derived. We are told that both the standard and variant seventy-two tri-letter units can be employed for exactly the same talismanic purposes, which in the current instance require the tri-letter units to be arranged into thirteen sets comprised of five units each, and one set of seven units.

As it is, such employment of the “Name of Seventy-two Names” necessitates precise knowledge regarding the exact days when these Kameot should be composed. In this regard the first amulet is written on the third day of any Hebrew month; the second is written on the seventh day of the month; the third on the tenth day of the month; the fourth on the twentieth of the month; the fifth on the twenty-third of the month; and all of the remaining Kameot are written on the twenty-ninth day of the month.

The actual mental/emotional stance of the one composing these Kameot plays a primary role in the efficacy of each amulet. Hence the instruction to acquire a most harmonious mindset prior to commencing the creation of a Kamea, and, whilst the Divine Names are being written, to recite the component Divine Names in a pleasant voice. In fact, we are told the power of these amulets necessitates cleanliness of body, great mental and emotional purity, devotion, fasting, as well as abstinence from any sexual activities for at least three days prior to commencement of these magical procedures.

Be that as it may, according to the individual who queried me on the validity and efficacy of the earlier mentioned, as it were, "syncretic amulet," there were no accompanying instructions of any kind regarding any fasting, the performance of prayer and visiting a Mikvah, or abstaining from any sexual activity for two days prior to using the amulet. Whilst such purification activities are required in the case of the mentioned magical seals, this is not applicable in terms of some of the other seals and symbols displayed in the amulet in question. In this regard, consider the following magical seals which were added to the mentioned magical hotch-potch:

It would seem the two Hebrew terms listed top right, i.e. (“he”) and (“she") are respectively referring to the magical seals directly below and to the left of the writing. I was told these indicate, as it were, the “male” and “female” expressions of the same magical glyph. The phrase at the bottom of the amulet reads . This could be translated “a gift from S’fifi’el, Shumi’el splattered.”

Now, this portion of the amulet is basically recommended to individuals desiring an increase in personal prominence. So if anyone wishes to increase his or her social status, etc., they could construct an amulet by tracing these specific magical seals, and writing the words and names on a piece of deerskin parchment. Regarding the latter, which may be hard to acquire today, I have noted that a clean sheet of high quality paper will do nicely. The amulet is then worn on the person of the individual requiring this support, and, we are informed, the said individual will be perceived by all and sundry with great love and affection.

We are further told that if anyone should desire to grow and succeed in all his or her endeavours, that individual should draw the seals and write the names of this amulet on the lines of the palm of his or her hand. In this instance the procedure is concluded by uttering the following incantation:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai Elohei ha-tzva’ot b’koach eilu ha-shemot v’ha-chotamot sh’tatzlichuni b’chol mah she’ertzeh

Translation:

May it be your will YHVH my God, and God of my fathers, God of the Hosts, in the power deriving from the names and the seals for me to have success in all that I want to.

Having carefully inspected the amulet in question, it is clear the variety of Divine and Angelic Names, including magical seals, merged in such a willy-nilly manner, are respectively applied for a number of divergent purposes, and hence they should not be intermingled in a single amulet. Of course, it is perfectly clear that there are “soferim” (scribes) who are not only keen to devote themselves to writing and selling amulets, but are all too eager to impact the minds of potential clients with impressive seals and signs. It would seem they think this approach would generate the best possible prices for their fanciful talismanic constructs, and they appear to be wholly indifferent to the fundamental influences of the active “psycho-spiritual potencies” triggered and channelled by the amulets in question. It is also worth noting that much of those amalgamated material was derived directly from the “Shorshei ha-Shemot.” As it is, Rabbi Moses Zacutto, the author of this seminal text on Jewish Magic, delineated in the greatest detail the construction and employment of each of its listed amulets, hence there is nothing to be said in mitigation of a mindless approach to Hebrew amulets!

The 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)

Tracing the Bet - Part 1

In "The Book of Self Creation" I addressed certain practical workings based on the set of permutations of the Ineffable Name termed the “Twelve Banners” in Joseph Gikatilla’s “Gates of Light” as indicated in the following table:

These permutations have been attributed to the twelve months, the twelve signs of the Zodiac, and the twelve ancient Hebrew Tribes. They have also been divided into four groups, each attributed to an “Element,” “Direction,” etc. However, there is again no consensus to be found in primary Kabbalistic literature regarding these attributions. For example, Aryeh Kaplan noted that the permutations attributed to Elul and Adar are interchangeable. It would seem that Gikatilla’s delineation of the “Twelve Banners” was fairly standard amongst the older Kabbalists, and that the switching occurred specifically in Lurianic Kabbalah, i.e as shown in “Or Levanah” by Shalom Sharabi, Lurianic Siddurim (prayer books); etc. We might also note that much of the practical techniques of pre-Lurianic Kabbalah were dismissed out of hand as “bad” and even declared taboo by the Lurianic faction.

Having investigated the related sets of permutations in, amongst others, “Chayei ha-Olam ha-Ba,” “Mafteach ha-Shemot,” "Sefer Raziel," and "Shorshei ha-Shemot," all of which align with the “Sha’arei Orah,” I personally subscribe to Joseph Gikatilla’s attributions, as shown in the following illustration. It certainly offers the clearest sequence of attributes in terms of the practical workings we are addressing:

To facilitate a better understanding of the associated practical applications, we need to consider additional details, i.e. besides the alignment of the “Twelve Banners” with months, Zodiac signs and Hebrew Tribes, each permutation is respectively associated with a verse from the Tanach (Hebrew Bible), in which the initial letters or final letters of the component words spell the related permutation, like this:

(More to follow)

"And a river went out of Eden" - Part 5

Several magical uses of the four Edenic rivers still remain to be addressed, amongst which the most generally employed is their inclusion in amulets intended to aid women suffering difficulties during childbirth. For example, there is a unique magical practice which is enacted on the seventh day of the festival of Sukkot, i.e. Hoshana Rabbah (Great Hoshana). On this day it is customary to make seven hakafot (sacred circumambulations) in the synagogue, whilst carrying the Lulav and chanting Hoshanot (supplications).

For those who do not know, the term Lulav, meaning a palm branch, is used in reference to the “four species” delineated in Leviticus 23:40, which are conjoined into a special construct during Sukkot, i.e. “branches of palm trees,” a single palm branch (lulav) which forms the backbone of the contraption; “boughs of leafy trees,” traditionally three myrtle branches (hadasim) located to the right of the assemblage; and “willows of the brook,” these comprising two willow branches (aravot) positioned to the left. It is customary to carry this palm/myrtle/willow construct in the right hand, whilst holding the remaining “species” which is a “fruit of goodly trees,” traditionally a citron (etrog), in the left hand. Since the “four species” are meant to be conjoined, the two hands are held together during the waving of the lulav.

Regarding the relevant “magical practice” mentioned above, one is instructed to remove five unimpaired leaves from the willow branches after the completion the seven hakafot (circumambulations) and the conclusion of the Hoshana Rabbah prayers. One then has to write the names of the four “rivers” on these leaves, afterwards offering these to a woman who is suffering difficulties during labour, and who is said will then be giving birth forthwith.

Now, whilst this practice is all good and well for any woman about to conceive in the immediate period following Hoshana Rabbah, one might well wonder what “magical support” could be employed for the same purpose at other times when there are assuredly many women who would be enduring problematic confinements. In this regard, there is, amongst others, the following very famous “birth” kamea (amulet) from the Sefer Raziel (Amsterdam 1701 edition):

This amulet is equally employed to support a pregnant woman who encounters difficulties during childbirth. We are instructed that it should be written on a deerskin parchment, however I can attest that it works just as well when written on a sheet of clean, white paper. Afterwards the amulet is tied to the belly-button of the pregnant woman, and one has to whisper in her ear the phrase from Exodus 11:8 reading:

Transliteration:

Tze atah v’chol ha’am asher b’raglecha

Translation:

"Get thee out, and all the people that follow thee."

Besides the inclusion of the names of the four “Rivers of Eden” on its four corners, the outer circle of the kamea comprises the names of our “primordial parents” Adam and Chavah; Lilit, the mother of all demons; the names of angelic entities directly affiliated with the matter in question; certain Divine Names; as well as Psalm 91:11, these being:

Transliteration:

Adam v’Chavah chutz Lilit [Lilot (?)] chavah rishonah, Shamri’el, Chasdi’el, Sanoi, Sansanoi v’Semangelof, Kuzu B’mochsaz Kuzu

[Psalm 91:11] ki malachav yitzaveh lach lishmor’cha b’chol d’rachecha Amen, Selah.

Translation:

“Adam and Eve away(?) Lilit [Lilot (?)] the first Eve, Shamri’el, Chasdi’el, Sanoi, Sansanoi and Semangelof, Kuzu B’mochsaz Kuzu,

[Psalm 91:11] ‘For He will give His angels charge over thee, to keep thee in all thy ways’ Amen, Selah.”

The biblical saga of Adam and Eve is well known, but the tale of Lilit, the first wife of Adam, whose remonstrations regarding her marital status which ultimately resulted in her becoming the “mother of all demons,” is perhaps not so well known. We are told that she is not only a sexual temptress of the first order, who, according to the Talmudic legend, lurks around for shed seed, stealing it with the intention of creating demons, in order to torture mankind, but she is also a killer of infants. Regarding the latter, the three angels Sanoi, Sansanoi and Semangelof (or Sana’ui, Sansina’ui and S’man’g’lof according to the Shorshei ha-Shemot), were sent to stop her in her tracks, and hence their names are included in amulets protecting women during childbirth, as well as in those safeguarding infants. The peculiar term (chutz), preceding the name of Lilit in the kamea, has been said to mean “away” or “outside,” however it was also suggested that the final tzadi is a transposition of the letter heh by means of the Atbash cipher. In this regard the word in question could then be perceived to be a hidden reference to (Chavah—“Eve”), and hence it is claimed “the word itself is supposed to be protective for mother and child against Lilith herself.”

The Divine Name construct (Kuzu B’mochsaz Kuzu), the “Fourteen Letter Name of God” which I addressed to a certain extent in “The Book of Sacred Names,” was formed from the letters succeeding those comprising (YHVH Eloheinu YHVH). We are told the latter Name pertains to the sphere of Mercy (Chesed or Gedulah) on the Sefirotic Tree, whereas the transposed version relates to the sphere of Severity (Gevurah), hence its inclusion as a measure of powerful protection in the “birth” amulet under discussion.

Now, focussing attention on the central hexagram of the amulet in question, and starting top right and reading around from right to left, the outer borders and corners of the hexagram comprise the “Forty-two Letter Name of God,” i.e.

Avgitatz Karastan Nagdichesh Batratztag Chakvetna Yaglefzok Shakutzit

I have addressed the "Forty-two Letter Name of God" in great detail in "The Book of Sacred Names." In turn, the centre of the hexagram is comprised of the earlier mentioned phrase from Exodus 11:8, which concludes with the statement (b’shem KVP KPV VKP VPK PKV PVK — “In the name of KVP KPV VKP VPK PKV PVK”).

We should pay some attention to the peculiar Divine Name and its permutations. In Hebrew the word (Kof) refers to an “ape,” hence the inclusion of this term as a Divine Name in this amulet must appear most odd. An acquaintance made the tongue in cheek observation that the word in question might be referring to the “little monkey” about to issue from the womb of the sorely distressed woman, however, I believe there is a lot more hidden here than meets the eye of casual observation. For one thing, the mispar katan (small gematria) of is 15 which is equal to that of , the “Digrammaton,” an important and often employed abbreviation of the Ineffable Name. Furthermore, in perusing the six permutations of the Divine Name in question, it would seem that the central idea behind them is the principle of “opening.” In this regard we might note that the combination , the concluding permutation in the set, which could be read Puk meaning “to totter” or “reel,” also indicates ideas of “producing,” as shown for example in the word (heifik) meaning “to bring out” or “produce.” Furthermore, the letter combination also appears in words pertaining the concept of “opening,” e.g. (pakach) meaning “to open,” as in opening the eyes or ears.

In my estimation these ideas relate directly to the very fundamental purpose of this amulet which was constructed to “open the womb” so as to facilitate easy birth. Curiously enough, the six permutations of are employed separately for the same purpose. In this regard, we are informed that they are to be engraved on a silver coin which the pregnant woman has to put under her tongue, whilst one whispers ten times in her ear a larger portion of Exodus 11:8 reading:

Transliteration:

V’yardu chol avadecha eileh eilai v’hishtachavu li leimor tze atah v’chol ha’am asher b’raglecha

Translation:

“And all these thy servants shall come down unto me, and bow down unto me, saying: ‘Get thee out, and all the people that follow thee’.”

This verse is said to comprise several hidden meanings. For example, the gematria of the initials of the words comprising the opening phrase are revealing associations with special Divine Names, e.g. the initials Vav and the Kaf of are said to pertain to the Ineffable Name, since the numerical value of these letters is 26, which is equal to that of . The gematria of the initials of the succeeding three words, , is 72, which is said to indicate the “Name of Seventy-two Names.” In turn, the numerical value of the initials of the words is 66, which is equal to that of with the addition of the kollel, the extra count for the word itself, and the gematria of the word is 91, which is equal to the combined numerical value of the names . We are also reminded that the numerical value of , the Divine Name employed in this instance, is 186 which is equal to that of the Divine Name , etc.

Getting back to the magical technique in question, at the conclusion of working the ritual, the coin should be sold to an individual inside a synagogue or temple, and the money employed in the purchasing of olive oil which is to be donated to that specific place of worship.

In a variant version of the foregoing techniques, we are instructed to write the six permutations of on a cube of sugar, or on a piece of kosher candy, to be consumed by the afflicted woman, whom, we are told, will then give birth forthwith.

(More to follow)