Swart, Jacobus G.: Book of Seals & Amulets

8/10/2019 Swart, Jacobus G.: Book of Seals & Amulets

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THE BOOK

OFSEALS & AMULETS

Shadow Tree Series

Volume 3

Jacobus G. Swart

Order online from

The Sangreal Sodality Press


THE SANGREAL SODALITY PRESSJohannesburg, Gauteng, South Africa


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First edition, 2014First printing, 2014

Published by The Sangreal Sodality Press74 Twelfth StreetParkmore 2196GautengSouth AfricaEmail:[email protected]

Copyright 2014 Jacobus G. Swart

All rights reserved. No part of this publication may bereproduced or transmitted in any form or by any means,electronic or mechanical, including photocopy, without

permission in writing from the publisher. Reviewers who wish toquote brief passages in connection with a review written forinclusion in a magazine, newspaper or broadcast need notrequest permission.

ISBN978-0-620-59698-5


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Dedicated to Gloria Swart

O Love! O Life! O Light! May we truly be Conceived and Liveaccording to Thy Will within the Womb where we await ThyWord! .....Welcome indeed are they that enter with entitlement ourclosest circles of companionship.

William G. Gray (The Sangreal Sacrament)


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Shadow Tree Series

Volume 1: The Book of Self Creation

Volume 2: The Book of Sacred NamesVolume 3: The Book of Seals & Amulets


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Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i

1.Levanah Sacred Names in Hebrew Amulets . . . . . . . . 1A. ynd) Adonai . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2B. hyh) Ehyeh . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4C. hwhy Ineffable Name . . . . . . . . . . . . . . . . . . . . . . . . . . 9D. yd# Shadai . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18E. Enigmatic Divine Names . . . . . . . . . . . . . . . . . . . . . . . . 29 1. )lg)Agalaa . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 2. hgwbz)Azbogah . . . . . . . . . . . . . . . . . . . . . . . . . . 30

3. qynt) Atneik . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 4. +yb BYT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33 5. hyp+p+ Taftafyah . . . . . . . . . . . . . . . . . . . . . . . . 34 6. Klk Khwy Yohach Kalach . . . . . . . . . . . . . . . . . . 37 7. wzwk zskwmb wzwk Kuzu Bmochsaz Kuzu . . . . . 38 8. Cpcm Matzpatz . . . . . . . . . . . . . . . . . . . . . . . . . . 38 9. yyc#( Ashtzei . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 10. q+rwc Tzurtak. . . . . . . . . . . . . . . . . . . . . . . . . . . 44 11. dkrmc Tzamarchad . . . . . . . . . . . . . . . . . . . . . . 48

F. The Twenty-two Letter Name . . . . . . . . . . . . . . . . . . . . . 56G. The Forty-Two Letter Name . . . . . . . . . . . . . . . . . . . . . 57H. The Name of Seventy-two Names . . . . . . . . . . . . . . . . . 61I. Compounded Employment of Divine Names . . . . . . . . 74

2.Kochav Letter, Word & Number Squares . . . . . . . . 107A. Letter Squares . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107B. Word Squares . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112C. Number Squares . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

1. Magic Square of the Third Order . . . . . . . . . . . . . . . 116 2. Magic Square of the Fourth Order . . . . . . . . . . . . . . 132 3. Magic Squares of the Fifth & Sixth Order . . . . . . . . 142 4. Magic Square of the Seventh Order . . . . . . . . . . . . . 150 5. Magic Squares of the Eighth & Ninth Order . . . . . . 156

3.Nogah Sacred Writ &Kameot . . . . . . . . . . . . . . . . . 167A. A River went out of Eden . . . . . . . . . . . . . . . . . . . . . . . 167B. Psalms.....Psalms.....Everywhere! . . . . . . . . . . . . . . . . . 184

Psalm 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187 Psalm 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191 Psalm 67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193 Psalm 91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201 Psalm 106 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205 Psalm 121 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 241


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4. Shemesh Secret Alphabets & Magical Seals . . . . . . 245A. Celestial Alphabets . . . . . . . . . . . . . . . . . . . . . . . . . . . 245 1. Kolmosin Michael . . . . . . . . . . . . . . . . . . . . . . . . . . 253 2. Kolmosin Gavriel . . . . . . . . . . . . . . . . . . . . . . . . . . 259 3. Kolmosin Oriel(Nuriel) . . . . . . . . . . . . . . . . . . . . 263 4. Ktav Avar ha-Nehar . . . . . . . . . . . . . . . . . . . . . . . . 264

5. Ktav ha-Malachim . . . . . . . . . . . . . . . . . . . . . . . . . 267 6. Ktav Tzva ha-Shamayim . . . . . . . . . . . . . . . . . . . . 270 7.Alfa Beta shel Metatron . . . . . . . . . . . . . . . . . . . . . . 271B. Chotamot (Magical Seals) . . . . . . . . . . . . . . . . . . . . . . 289

5.Madim Angels, Demons & Amulets for Protection 301A. Angelic Hosts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301B. Fiendish Hordes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310C. Amulets for Protection . . . . . . . . . . . . . . . . . . . . . . . . . 314

6. TzedekKameotfor Health, Wealth & Happiness . . 347A. Health & Healing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347B. Wealth & Success . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361C. Amulets & Elements . . . . . . . . . . . . . . . . . . . . . . . . . . 367

7. Shabetai Patterns, Shapes & Sizes . . . . . . . . . . . . . . 381A. Chabusa:Six-petalled Rosette . . . . . . . . . . . . . . . . . . 381B.Menorah: Seven-branched Candelabrum . . . . . . . . . . . 384

C.Magen David:Shield of David . . . . . . . . . . . . . . . . . . 388D. The Hand . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 400E. Printed Amulets . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 405F. Disposing of Discarded Amulets . . . . . . . . . . . . . . . . . 423

References & Bibliography . . . . . . . . . . . . . . . . . . . . . 427


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IllustrationsCover Illustration . . . . Adapted image from AstronomicumCaeserium by Petrus Apian, Edition Leipzig, Leipzig 1967.Page 2 . . . . . . . . . . . . . . . . . . . . . . . . . . AdonaiPermutations

Page 4 . . . . . . . . . . . . . . . . . Kameato Encourage PregnancyPage 5 . . . . . . . . . . . . . . . . . . . . . . . . . . EhyehLetter SquaresPage 5 . . . . . . . . . . . . . . . . . . . . . Ehyeh/YHVHLetter SquarePage 6 . . . . . . . . . . . . . . . . . . . . . Kameato cause PregnancyPage 10 . . . . . . . . . . . . . . . . . . . Ineffable Name War KameaPage 11 . . . . . . . . . . . . . . . . Kameato invoke Divine JusticePage 12 . . . . . . . . . . . . . . . . . . . Twelve Letter Name SquarePage 13 . . . . . . . . . . . . . . . . . . . . . Hebrew-Christian AmuletPage 17 . . . . . . . . . . . . . . . Tetragrammaton/AdonaiHeaders

Page 18 . . . . . . . . . . . . . . . . . . . Kameato Open the HeartPage 20 . . . . . . . . . . . . . . . . . . . . . . . . . ShadaiLetter SquarePage 20 . . . . . . . . . . . ShadaiLetter Square: Variant VersionPage 20 . . . . . . . . . . . . . . . ShadaiKameaagainst EpidemicsPage 21 . . . . . . . . . . . . . . . . . . . Shadai/Zodiacal AffiliationsPage 22 . . . . . . . . . . . . . Shadai/TaftafyahProtection KameaPage 23 . . . Shadai/Ineffable Name Infant Protection KameaPage 25 . . . . . . . . . . . . . . . Kameato Counteract MiscarriagePage 32 . . Kameato Open the Heart/Expand Consciousness

Page 36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . TaftafyahSquarePage 42 . . . . . . . . . . . . . . AshtzeiKameaagainst MiscarriagePage 46 . . . . . . . . . . . . . TzurtakKameaagainst MiscarriagePage 48 . . . . Tzamarchad Kameaagainst Physical Assault 1Page 49 . . . . Tzamarchad Kameaagainst Physical Assault 2Page 54 . . . . . . . . . . . . Anti-demonic Kameafor the UnbornPage 59 . . . . . Forty-Two Letter Name Compounded KameaPage 62 . . . . . . . . . . . . . . . . . . . . . . . . . . . Shem Vayisa VayetPage 64 . . . . . . . . . Shem Vayisa VayetCompoundedKamea

Page 66 . . . . . . . . . . . Shem Vayisa Vayet: Variant VersionPage 68 . . . . . . . . . . . Variant Shem Vayisa Vayet Kamea1Page 68 . . . . . . . . . . . Variant Shem Vayisa Vayet Kamea3Page 69 . . . . . . . . . . . Variant Shem Vayisa Vayet Kamea4Page 71 . . . . . . . . . . . Variant Shem Vayisa Vayet Kamea5Page 71 . . . . . . . . . . Variant Shem Vayisa Vayet Kamea10Page 75 . . . . . . . . . . . . ShivitiAmulet Purity of ThoughtPage 79 . . . . . . . . . . . . . . . . . . . . Tetragrammaton TetractysPage 83 . . . . . . . . . . . . . Ahadi Kameato improve Memory 1

Page 84 . . . . . . . . . . . . . Ahadi Kameato improve Memory 2Page 86 . . . . . . . . . . . . . . . . 17/18th Century German KameaPage 98 . . . . . . . . . . . . . . . . 18/19th Century Persian KameaPage 100 . . . . . . . . Detail of 18/19th Century Persian KameaPage 101 . . . . . . . . . . . . . . Kameafor the Alleviation of PoxPage 108109 . . . . . . . . . . . . . . Hebrew Odd Letters Squares


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Page 111 . . . . . . . . . . . . . . . . . Hebrew Even Letters SquarePage 115 . . . . . . . . . . . . Yehonatan Eybeschtz Word SquarePage 117118 . . . . . . . . . . Magic Squares of the Third OrderPage 120 . . . . . . . . . . . . . . . . . . . Planetary Seals of ShabetaiPage 120 . . . . . . . . . . . . . . . . . . Alternative Seals of ShabetaiPage 120 . . . . . . . . . . . . . . . . . Saturn Symbol in the Picatrix

Page 121 . . . . . Magic Square of the Third Order with TaginPage 124 . . . . . . . . . . . . . . . . Kameafor Dream QuestioningPage 125 . . . . . . . . . . . . . . . . . . . . . . . . AdoniramPterygomaPage 126 . . . . . . . . . . . . . . . . Kameato Strengthen an InfantPage 128 . . . . . . . . . . . . . . . . . . . . Kameotto Ease ChildbirthPage 129 . . . . . . . . . . . . . . . . . . . Ehyeh/YHVHLetter SquarePage 130 . . . . . . . . . Protection KameaforWomen in LabourPage 132137 . . . . . . . . Magic Squares of the Fourth OrderPage 132 . . . . . . . . . . . . . . . . . . . . Planetary Seals of Tzedek

Page 133 . . . . . . . . . . . . . . . . . . . Alternative Seals of TzedekPage 133 . . . . . . . . . . . . . . . . TzedekKameain Toldot AdamPage 138 . . . . . . . . . . . . Compounded Magic Squares KameaPage 139 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . HodKameotPage 142146 . . . . . . . . . . Magic Squares of the Fifth OrderPage 143 . . . . . . . . . . . . . . . . . . . . Planetary Seals ofMadimPage 144 . . . . . . . . . . . . . . . . . North AfricanMadim KameaPage 147148 . . . . . . . . . . Magic Squares of the Sixth OrderPage 149 . . . . . . . . . . . . . . . . . . . Planetary Seals of Shemesh

Page 150154 . . . . . . . Magic Squares of the Seventh OrderPage 151 . . . . . . . . . . . . . . . . . . . . . Planetary Seals ofNogahPage 156157 . . . . . . . . . Magic Square of the Eighth OrderPage 158 . . . . . . . . . . . . . . . . . . . . Planetary Seals of KochavPage 159160 . . . . . . . . . . Magic Squares of the Ninth OrderPage 160 . . . . . . . . . . . . . . . . . . . Planetary Seals ofLevanahPage 168 . . . . Four Edenic Rivers Table of CorrespondencesPage 171 . . . . . . . . . . . . . Kameafor a LongSuccessful LifePage 177 . . . . . . . . . . . . . . . . . . . . . Sefer RazielBirth Kamea

Page 183 . . . . . . . . . Protection Kameafor Pregnant WomenPage 195 . . . . . . . . . . . . . . MenorahPsalm ShivitiConstructPage 202 . . . . . . . . . . . . . . Kameafor Night-time ProtectionPage 203 . . . . . . . . . . . . . Psalm 91Home Protection KameaPage 205 . . . . . . . . . . . . . . . . . Word Squares: Psalm 106:30Page 206 . . . . . . . . . . . . . . . Variant Square 1: Psalm 106:30Page 207 . . . . . . . . . . . . . . . Variant Square 2: Psalm 106:30Page 209 . . . . . . . . . . . . . . . . ShmirahKamea: Psalm 106:30Page 210 . . . . . . . . Kameaagainst Epidemics: Psalm 106:30

Page 211 . . . . . . . Composite ShmirahKamea: Psalm 106:30Page 216 . . . . . . . . . . . . . . . Composite ShmirahYadKameaPage 221 . . . . . . . . . . . Kameaagainst Spontaneous AbortionPage 223 . . . . . . . . . . . Composite ShmirahMenorahKameaPage 226 . . . . . . . . . . . . . . . . . . ChaimVital: Shmirah KameaPage 228 . . . . . . . . . ChaimVital: Shmirah KameaExpanded


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Page 296 . . . . . . . . . . . . . . . . . . . . . Kameato Engender LovePage 296 . . . . . . . . . . . . . . . . Kameato Encourage MarriagePage 297 . . . . . . . . . . . . . . . . . Kameato Aid All EndeavoursPage 297 . . . . . . . . . Kameato Increase Personal ProminencePage 304 . . . . . . . Protection Kameafor Mothers and InfantsPage 307 . . . . . . . . . . Stylised Image of Angels of ProtectionPage 308 . . . . . . . . . . . . . . . . . . . . . . . ArgamanFish KameaPage 316 . . . . . . . . . Kameafor Protection against WeaponsPage 317 . . . . . . . . . . . . . . . . . . . . . . . . . . . MezuzahAmuletPage 321322 . . . . . . . . . . Kameafor Healing and ProtectionPage 323 . . Ehyeh/YHVHKameafor Healing and ProtectionPage 325 . . . . . . Kameaagainst Demonic Assault RecurringPage 326 . . . . . . . . . . . . . . . . . . . . . . . . . ShebririPterygomaPage 328 . . . . Kameaagainst Demonic Possession Recurring

Page 330 . . . . . . . . . . . . . . . Kameato Counteract Evil SpellsPage 332334 . . . . . . Kameaagainst Demons and evil spellsPage 334 . . . . . . . . . . . . . . . . . . . . . . Protection Word SquarePage 336 . . . . . . . . LishuatchaKameaagainst Spirit AttackPage 339 . . . . . . . General Protection and Well-being KameaPage 341342 . Kameato protect a woman during childbirthPage 344 . . . . . . . . . . . . . . . . . . . . House ProtectionKameaPage 346 . . . . . . . . . . . Yeshaya Steiner: Anti-verminKamea

Page 348 . . . . . . . . . . . . . . . . . . . . . AbracadabraPterygomaPage 349 . . . . Abrakolos/Abrakolon Kameato reduce FeverPage 351 . . . . . . . . . . . . . . . . . . . . . . OchnotinosPterygomaPage 352 . . . . . . . . . . . . . . . . . . . . . . . . . RomilusPterygomaPage 353 . . . . . . . . . . . . . . . . . Chotamotto Cure HeadachesPage 353 . . . . . . . . . . . . . . . . . . . . Kameafor Relieving PainPage 354 . . . . . . . . . . . . . . . . . . . . Kameafor Teeth AilmentsPage 354 . . . . . . . . . . . . . . . Kameafor Diseases of the GumsPage 354 . . . . . . . . . . . . . . Kameafor Hands, Feet and HeartPage 355 . . . . . . . . . . . . . . . . . . . . Kameotfor Eye MaladiesPage 356 . . . . . . . . . . . . . . . . . . Kameafor Spleen DisordersPage 357 . . . . . . . . . . . . . . . . . . . . . . Kameato Halt SeizuresPage 357 . . . . . . . . . . . Deuteronomy 7:15Healing Kamea1Page 358 . . . . . . . . . . . Deuteronomy 7:15Healing Kamea2Page 358 . . . . . . . . . . . . . . .Deuteronomy 7:15Letter SquarePage 359 . . . . . . . . . . . . . Poison antidote Kamea: Four LinesPage 360 . . . . . . . . . . . . . . . . . Kameato Halt a Raging Fever

Page 361 . . . . . . . . . . . . . Poison antidote Kamea: Two LinesPage 362 . . . . . . . . . . . . . . Please Sire Amulet/IncantationPage 363 . . . . . . . . . . . Letter Square for Success in BusinessPage 363 . . . . . . . . . . . . . . . . Sefer RazielKameafor SuccessPage 368 . . . . . Sefer YetzirahAlphabet Arrangements 1 to 3Page 370 . . . . . . Sefer YetzirahArrangement 4 transliterated


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Page 371 . . . . . . . . . . . . . . . . . . Yetziratic Incantation WheelPage 373 . . . . . . . . . . . . . . . . . . . . . . . . Ayak BacharSquarePage 374 . . . . . . . . . . . . Ayak BacharHebrew Letter AnglesPage 374 . . . . . . . . . . . . . . . . . . . . Tagiom Ayak BacharSealPage 374 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Tagiom KameaPage 382 . . . . . . . . . . Chabusa:Six-petalled Rosette DesignsPage 383 . . . . . Kameafor Spiritual Protection with ChabusaPage 385 . . . . . . . . . . . . . . . . . . . . . Ana BechoachMenorahPage 387 . . . . . . Psalms/Ana BechoachMenorahCollectionPage 389 . . . . . . . . . . . . . . . . . Shadai Magen David KameotPage 390 . . . . . . .Magen Daviduniversal all purpose KameaPage 394 . . . . . . . 18thCentury Persian protection KameaPage 400 . . . . . . . . . . . . . . . . . . . . . . . . . Palm of Right HandPage 401402 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chamsot

Page 403 . . . . . . . . . . . . . . . . . Double Hand ShmirahKameaPage 405 . . . . . . . . . . . . Casablanca Printed ShmirahKameaPage 409 . . . . . . . . . . . . . . . . . Kameafor Granting PetitionsPage 410 . . . . . . . . . . . . . . All Purpose Composite KameaPage 414 . . . . . . . . . Kameafor Protection and Good FortunePage 417 . . Kameafor Good Living, Success and ProtectionPage 420 . . . . Printed Kameafor Protection against PlaguesPage 422 . . . . . . . . . . Birkat ha-Bayit:Blessing of the Home


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i

INTRODUCTION

A

s mentioned in the previous volumes of the Shadow TreeSeries, I have devoted myself for more than four decades

to both a serious investigation, as well as to the practicalimplementation, of Kabbalistic teachings in my everyday life. Forme Kabbalah is like a pair of old slippers, i.e. absolutelycomfortable and easily slipped into, and it has remained so for theentire period that I have been associated with it. There are certainlytimes when I battle with the obscurities of the doctrines found insome of the primary texts, but, in the main, Kabbalah has servedme well on many levels, whether these be physical, mental,emotional or spiritual. In terms of my everyday existence, I havefound the teachings of Practical Kabbalah especially meaningful,despite the endless warnings about these being bad, and that Imight incur the wrath of the Almighty.

Of course, it is worth noting that Kabbalah and orthodoxJudaism have always been uneasy bedfellows. Sometimes theywould be more or less comfortable in their relationship and need of

each other, but at other times they would burst into open conflict.The strong messianic tendencies of certain Kabbalists, like forexample Shabbetai Tzvi, Jacob Frank, or, much further back, ofAbraham Abulafia,1 contributed to the notion amongst theorthodoxy that the tradition is a blasphemous quagmire out to snarethe gullible. Yet, should the same Messianic tendency shine forthin what appears to be a most godly and sanctified individual, suchas Rabbi Isaac Luria and his official successor, Chaim Vital,2

then we can relax and bask in the glory of their unique spirituallight without any trepidation of being led up the garden path, soto speak.


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ii/ The Book of Seals & Amulets

We know that mysticism goes hand in hand with Judaism,as it does with other faiths, provided it stays on the thin andnarrow and manages to dress its visions, miracles and what can

only be termed magical activities, in the garb of the formal andaccepted religious views of the day. If anyone should step afraction out of line, that individual, who was deemed intomanifestation in order to be redeemed into eternity, will be doomedby his peers unto the aeons. To put it simply, certain concepts ofKabbalah entered mainstream Judaism, and have comfortablyremained there to this very day. These pertain mainly to thespeculative side of the Tradition.

Many Rabbis were both Kabbalists and orthodox religiousleaders of their communities, as are some still today, with noparticular problem one way or the other.Having said that, I shouldalso mention that some of them kept their more controversialexperiences and activities quite hidden for fear of rejection, as forexample the case of Rabbi Joseph Karo and hisMaggidclearlyindicates.3 However, the more individualistic aspects of thetradition, such as Practical Kabbalah, which patently involves

magical practices, often led to a fracas everywhere, and yet therewere again many orthodox Rabbis who beneficially utilised thisforbidden zone of the tradition.4In fact, many still do with theirKameot(Hebrew amulets), Segulot, Terufot, and magical uses ofholy writ.

Naturally we need to recognise that the rise of pseudo-messiahs, such as the earlier mentioned Shabbetai Tzvi and JacobFrank, contributed enormously to the fall of Kabbalah from grace

in the eyes of mainstream Judaism. Even more so after ShabbetaiTzvis conversion to Islam, following the Jewish authoritiesdenouncement of him as a blasphemer to the Muslim authorities.He caused a lot of havoc with his enormous influence overthousands of Jews across the then civilized world, and naturallythis was more than worrying to the rabbinical authorities whowanted to protect their flocks, and who saw Tzvis appeal asspelling disaster for Jewry as a whole. This was certainly a very

dark period for both Kabbalah and Judaism alike. However, todayShabbetai Tzvi and his approach to both Kabbalah and Judaism,are understood in a much more open manner, and he appears lessof a threat. The same cannot be said for Practical Kabbalah,which is still drawing vehement condemnation from mainstreamreligious authorities.


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Introduction / iii

A while back I responded to a post on the internet in whichit was claimed that Joseph Karo, the great 16th century legalist andKabbalist, referred to Kabbalah Maasit (Practical Kabbalah) in

his Shulchan Aruch5

as black magic. Seeking clarification Iwrote: In the numerous pre-Lurianic Kabbalistic texts, as well asseveral subsequent works of the same genre penned by EastEuropean Baalei Shem, the term Kabbalah Maasit referred toPractical Kabbalah exclusively. There is no specific indication inthese writings that the appellation Kabbalah Maasit referred toBlack Magic per se.When exactly did it acquire the adverseconnotation you are referring to? To this I received the following

response: Shulchan Aruch Yoreh Deah.....laws ofAvoda Zerah.The Shulchan Aruchmakes very clear that Kabbalah Maasitiswhat the Torahwas referring to when it spoke about magic. Thereare a few rare exceptions, but by and large that is the status.

Since I could not find any reference to Kabbalah Maasitbeing black magic in the reference provided, I continuedquizzing lest it appeared somewhere else in that authoritativelegalistic tome, asking: Does the Shulchan Aruchuse the specificappellative Black Magic in reference to Kabbalah Maasit, anddoes this turn astute and highly revered Kabbalists like RabbiEleazar of Worms, Rabbi Moshe Cordovero, Rabbi Moshe Zacutto,Rabbi Avraham Chamui, et al,6 who openly shared techniquesbelonging to the Kabbalah Maasit arena, into heretics whopandered what is forbidden? By the same token are PracticalKabbalistic writings like the Sefer Raziel,Brit Menucha, Shorshei

ha-Shemot, amongst others,7

considered black magic texts?In response I was told thatActually the ShA refers toblack magic and all other forms of forbidden sorcery as KabbalahMaasit. As well as enumerates the practices that are forbidden.Considering that R Cordovero was actually a teacher of R Karo,I would assume that R Karo learned what was forbidden from him.Receipt and knowledge of Kabbalah maasit is not forbidden, itsusage is. Read the introduction by R Zecuto (who is post-Lurianic

by the way), he specifically warns against the usage of what he haswritten. There are exceptions to this within the bounds ofhalacha,but one first must be a competent Rav versed in the applicablehalachot to know what they are and when they can be properlyapplied.


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iv/ The Book of Seals & Amulets

Realising the deflective nature of this response, the lackof direct textual references, the absurdity of the claim that it is inorder to read and learn about Practical Kabbalah, but not to put

such knowledge to practical use, and that I am not likely to get aclear answer to my query, I did not press for further details. Itquickly became abundantly clear that pursuing the matter anyfurther would just result in me listing more and more of thoseastute rabbis who not only wrote about, but actually employed thatwhich the individual in question termed Black Magic. Likewisehe will come back with a list of equally as many astute rabbis who

denigrated Practical Kabbalah. So why bother?I thought the statement that Moses Cordovero was theteacher of Joseph Karo, and that the respondent assumed thataccordingly R Karo learned what was forbidden from him, to beindeed most curious, since Cordovero himself freely sharedtechniques of the Kabbalah Maasit(Practical Kabbalah) genre inhis Pardes Rimmonim (Garden of the Pomegranates).8 JosephKaro was certainly not unfamiliar with the more extreme aspectsof Practical Kabbalah. After all, he diligently kept a diary, albeit asecret one, of his clairvoyant channelling of aMaggid, a heavenlyspirit mentor,9and he apparently left his mark in the local lore ofNikopolis, the town in which he grew up, where visitors are stillbeing shown Karos Kan Gishmi(Fountain of Blood), a spot whereit is said he performed miracles.10One wonders if the latter wereof the Practical Kabbalah variety?

Regarding Moses Zacuttos warning against the usage ofwhat he has written, we know that he personally employed manyof the magical techniques he listed so openly and enthusiasticallyin his Shorshei ha-Shemot(Roots of Names)11and Sefer ha-Sodotshe-Kibbalti mi Rabbotai(The Book of Secrets I Received from MyMasters).12In fact, in many instances he affirmed the efficacy ofthese procedures with the phrase tested by me, and hence J.H.

Chajes appears to be correct in his observation that Zacuttoassembled this magical material for practical and not merelytheoretical purposes.13It is also curious that Chaim Vital and hisson Samuel, both of Lurianic fame, did not hesitate to consult withMuslim magicians when they felt it necessary to do so!14


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Introduction / v

I recently had to face a challenge and was called upon to putmy money where my mouth is, i.e. back a claim I made in TheBook of Sacred Names15 regarding Practical Kabbalah

techniques in Sefer Pardes Rimmonim (Garden ofPomegranates) by Moses Cordovero.16My opponent maintainedthat there is not a single instance of anything pertaining directly toPractical Kabbalah, or Jewish Magic for that matter, to befound in this text written by the father-in-law of the Holy Ari.Hence he felt it necessary to challenge me to either own up orface public exposure of my deceit.....no less!!

I would not normally bother with uninformed challenges,

but I thought I might face the truth of the matter and satisfy thequesting spirit of my challenger with an example of PracticalKabbalah penned by the very hand of the great Moses Cordovero,who wrote in his Pardes Rimonnim: Gate Ten Chapter 1, that[t]here is no doubt that the colours can introduce you to theoperations of the Sefirotand the drawing down of their overflow.Thus, when a person needs to draw down the overflow of Mercy

from the attribute of Grace, let him imagine the name of theSefirahwith the colour that is appropriate to what he needs, in front of him.If he [applies to] Supreme Chesed, [let him imagine] the outmostwhite.....Likewise when he will operate a certain operation and hewill be in need of the overflow of the [attribute of] Judgement, lethim then dress in red clothes and imagine the form [of the lettersof] the Tetragrammaton in red, and so on in the case of all theoperations causing the descent of the overflows..... Certainly in this

manner [we may explain] the meaning of the amulets. When aperson prepares an amulet for the [Sefirah of] Chesed, let himimagine the [divine] name in a bright white, since then theoperation of that name will be augmented.....

We have seen someone who designed amulets which referto the [attribute] of [stern] judgement [using the colour of] red, andthose which refer to Grace in white and those which refer to Mercy

in Green, and everything [was done] in accordance with what [wasrevealed] by true [angelic] mentors, which taught to him thepreparation of the amulets. All this [was done] in order to introducehim to the subject of the colours and the operations which derivefrom the above.....17


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Introduction / vii

proving by every means how helpless, futile and ineffective we are.Plainly we need solidstuff which will relieve us from pain anddestruction, rather than all the pretty-pretty decorative trash

which looks good when nothing threatens our essential existence.I have had quite enough of the rubbish which has been doing therounds on the mystical market for years and years.

What does it matter who or what the Elemental Spirit ofthe Moon is, or how one might construct a Talisman of Venus,unless such matters support our essential existence in what is avery dangerous world for most of its denizens? That is what I amhoping to address in this third volume of The Shadow Tree

Series, which is devoted to an important aspect of PracticalKabbalah, i.e. Kameot(Hebrew amulets) and Magical Seals. Ofcourse, I do not believe anybody should fully rely on amulets ortalismans to solve all the difficulties they may meet in life. It isvitally important to understand the fundamental factors within onesown being, which attract and align with the problems oneencounters in ones life. In other words, the techniques of PracticalKabbalah, i.e. amulets, etc., should be a support in ones attempt

to create the right sort of balance one needs in order to live ameaningful life, but they certainly should not be an end inthemselves, or considered the ultimate solution to all problems inlife.

I am reminded of the saga of Rabbi Elazar Abuchatzeira,the grandson of the famed 20thcentury Kabbalist Baba Sali, whowas killed by a fundamentalist religious fanatic. I was greatlyperturbed when I learned the motive behind the murder. As it is, alot of controversy surrounded the Rabbi, and I have been reflectingon the role of this in his murder. He was basically accused ofcharging exorbitant fees for spiritual services rendered. I amperfectly aware that there is a powerful religious faction out therewho condemns anyone receiving any reward for segulot, etc.,however this simply does not make sense in a world where youhave to earn your keep, and where you need cold hard cash to

keep body and soul together. Personally speaking, my onlyobjection is against those who are fleecing their clients, and in thisregard it was said that the Rabbi took hundreds of thousands ofdollars from a very gullible public, who were buying into what wastermed his superstitious promises. Critics called it a hair raisingtale, and accused Rabbi Abuchatzeira of being a swindler.


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viii/ The Book of Seals & Amulets

I should make it clear that having been on the mostbeneficial receiving end of Segulot and Kameot myself, I amdisinclined to glibly dismiss such items as being superstitious

nonsense. This notwithstanding, I certainly would not condonerobbing the poor of their hard earned money, and this would seemto be the major issue at play here. As it is, believing with everyfibre of my being in the process of self creation, i.e. that allhumans are constantly creating their own personal lifecircumstances, it appears to me that the reality which the Rabbihad been living in recent years, and was seemingly unable torecognise or change, turned into a roller coaster ride which lead to

that tragic inevitable finality.Now, realities do have a tendency of beingreinterpreted with hindsight, and subsequent to the funeral ofRabbi Elazar Abuchatzeira, a headline read Rabbi AbuhatzeiraBore the Burden of Evil Decrees, and the subheading continuedRabbi Abuhatzeira saved the people of Israel from evil decreesthrough his brutal death, leading rabbis say. The brother of thedeceased affirmed that harsh punishments were decreed on the

people of Israel, and he wanted to nullify them, and continued ashe nullified many harsh decrees for us.....We ask you, RabbiElazar: go before the Throne of Glory and pray there for the peopleof Israel. Pray for the entire family. Pray for your sons, yourdaughters, your grandchildren and wife.27

How very curious! According to all reliable sources, theRabbi was slain by a frequent visitor, Asher Dahan, a 42 year oldresident of the Haredi city of Elad, who was constantly seeking

blessings and advice from the Rabbi, and whose motive for murderwas reported to have been solely based on the fact thatAbuhatzeira had failed to solve his marital problems,28similarsentiments having been expressed at the time by the ever growinglist of detractors of the Rabbi around the globe.

Underlying this situation is a most serious matter. Firstly,whilst one may employ special spiritual techniques and practicesin support of ones aim to solve problematic situations, i.e. a failing

marriage, I believe the fundamental failing here is the essentialinstruction of the disappointed killer in the necessity of changingthose obstacles within himself, which lead to the failing of hismarriage in the first place. It is no good to simply lay the blame atthe feet of your life partner. The witty May West was perfectlyright in claiming that it takes two to get one into trouble!29


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Introduction / ix

Secondly, I believe the major dilemma pertains directly tothese Tzadikim, who have a predilection for placing themselveson pedestals of self-aggrandisement. Their perceived infallibility

is positioning them so way beyond criticism and the recognition oftheir fallibility as beings of flesh and blood, that they are beingviewed by their compatriots as being virtually the mouthpiece ofthe Divine One on earth, if not the very incarnations of theAlmighty in person.....God forbid! It is always Iwill heal you! Iwill solve your marriage problems! When will they realise thatyou can no more live anyone elses life, than you can eat ordefecate for them?

Again, dont get me wrong, I am a firm believer in thedoctrines and magical techniques of Practical Kabbalah.However, what I find fundamentally flawed is the cultivation oftotal reliance on the person of the Tzadik, or anybody else for thatmatter, to solve all life problems. Most people are unable, or evenunwilling, to work changes within their own beings, i.e.establishing the right mindset, which would afford at least thepossibility for a lasting implementation of the new reality they

seek. Instead they would expect a Tzadik, especially one who is amini-Messiah, to do it for them. This is extremely dangerous,and all Tzadikim, and especially would-be Messiahs, shouldnote that if they dare allow anything like that to continue in theirlives, there is bound to be many more incidents akin to the sorrysaga of the now martyred Rabbi Elazar Abuchatzeira!

Now, before there are any misconceptions about the currenttome, I had better explain what it is and what it is not. It is not adefinitive encyclopaedia of Hebrew amulets created to grantreaders every desire and solve all the difficulties they mayencounter. In fact, it is both an investigation in the mysticalinterpretations of magical seals, and a practical guide in which Ishare primary information on Hebrew amulets, which the readermight employ beneficially for personal intentions in their dailylives. Despite the fact that I am fully convinced of the effectivenessof the practices shared in all volumes of my Shadow TreeSeries,30I hold out no guarantees regarding the success or failureof their employment. Nothing more.....nothing less!!

***


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x/ The Book of Seals & Amulets

As in the case of the previous two volumes of this series, I wouldonce again recommend to everyone perusing and investigating thematerial shared in this volume, to consider commencing any study

of Kabbalistic material by sitting in a restful, peaceful manner, andthen, with eyes shut for a minute or so, to meditate on these words:

Open my eyes so that I may perceive the wonders of Yourteaching.

In this regard, it is important to whisper the phrase repeatedly asyou allow yourself to sense, as it were, in a feeling manner, the

meaning of the words you are uttering. It is important not toattempt any mental analysis or deliberation on the meaning of theactual words being contemplated. Again, they should be simplyrepeated several times, whilst allowing yourself to feel themeaning of the phrase within yourself. As stated previously,31it isa good idea to read a section in its entirety, without trying toperceive any specific meaning, then to pause for a few seconds, andafterwards attempt to understand within yourself the generalmeaning of what was being said. In this way you begin to fulfill animportant teaching of Kabbalah, which tells you to unite twoworldsthe inner and the outer within your own Being. Byallowing yourself to feel the meaning of what you are reading,you learn to surrender to the words. You open yourself, againfulfilling one of the requirements of Kabbalistic study, which is tosurrender the me, the ego, and to remove arrogance and bias.

You simply attempt to sense with your being what is beingportrayed in the section you are perusing. This act is a serious stepon the path of perfecting ones personality, because it stops theexpansion of the ego, and increases chances of obtaining TrueKnowledge.

***I simply cannot conclude this introduction to The Book of Sealsand Amulets, without offering due acknowledgment to my dearFriends and Companions for the enormous input I have receivedover the two years of writing this text. This volume is dedicated tomy wife Gloria, Orelima, Light of the Mother God, to whom


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Introduction / xi

I offer my deepest gratitude for the enormous love andthoughtfulness that characterise her life and being. For more thanthree decades I have benefitted from the loving care my body,

mind, soul and spirit have received from this remarkable lady whobrought me to the full realisation that the Chalice of theMysteries is indeed her heart!

I need to again acknowledge my beloved mentor, WilliamG. Gray, who opened my inner eyes to esoteric mysteries, andoffer again my most heartfelt appreciation to my South AfricanFriends and Companions, in Johannesburg Norma Cosani, GidonFainman, John Jones, Geraldine Talbot, Francois le Roux, Ian

Greenspan, Gerhardus Muller, Ryan Kay, Simon ORegan; inDurban Marq and Penny Smith; and in Pretoria Carlien Steyn,Magriet Engelbrecht, Helene Vogel and Gerrit Viljoen, all ofwhom have illuminated my darkness with their insightfulcomments and queries. I further offer my profound appreciation tomy fellow Sangreal Sodality Companions living around the globe,Marcus Claridge in Scotland, Hamish Gilbert in Poland, BenceBodnar and little Vilmosh Bodnar in Budapest, Elizabeth and

Warwick Bennet in Australia, and all my Companions everywherewhose Identities are known unto Omniscience alone, as well asmy Fellow Questers on our internet forums whose curiositygreatly contributed to the material shared in this volume.

I would once again like to offer my heartfelt thanks to myvery dear friend Jonathan Helper who again helped me translateobscure Hebrew writings, and to Uri Raz who shared with me hisknowledge of Practical Kabbalah. In conclusion, I wish toexpress my most profound gratitude to Simon ORegan whoseinsightful questions inspired much of the material shared in thistome, and who participated directly in the creation of several of theillustrations employed in this work, and to Norma Cosani whoperused the draft in the greatest detail, corrected that whichneeded rectification, and who once again rid this work ofambiguities.

Happy Reading!

Jacobus SwartJohannesburgJanuary 2014


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1

Chapter 1Levanah MoonSACRED NAMES

INHEBREW AMULETS

The employment of amulets for protection againstmalevolence of all sorts; or to promote physical, mental and

spiritual health; or to generate happiness in matters of theheart; etc., is a global phenomenon. It is not restricted to one nationor, for that matter, to single religious communities, but can beviewed to be quite central to the spiritual traditions of the worldsince the earliest days of human self awakening.1Furthermore,amulets and talismans have maintained their central position inglobal religions, despite the vociferous protestations of the clergy,be they Jewish, Christian or Muslim.

One simply cannot inform all and sundry regarding theprimary holiness of a sacred text, i.e. the Bible, etc., and thenattempt to stop a mother considering that declared holy book tobe a most powerful talisman and employing it as such, e.g. placingwritten portions of it in the cot of her baby in times of desperateneed. In this regard, it was reported that amongst the North AfricanJewish communities the Sefer ha-Zohar, virtually the bible of

Kabbalah, was employed as an infallible remedy for their illswhich they placed under the pillow of a sick patient or under thebed of a barren woman.2Furthermore, one cannot expect that aDivine Name, the holiness of which inspires the greatest awe,should not be considered powerful enough to banish the greatestevil which might beset humankind.

We might also note that there has been a lot of, as it were,cross fertilisation of ideas amongst the nations, especially when

they reside in close proximity of one another. Hence, we find greatsimilarity between the talismanic traditions of Jewish and Islamicmagic. A commentator noted laconically that the rabbis were


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2/ The Book of Seals & Amulets

powerless to control these manifestations of ideas that had grownout of the centuries-long interaction of Berber, Jewish and Arabcredulity and superstition. He further noted that all believed inthe efficacy of talismans and in all the protective devices againstthe occult powers such as ritual phrases that included the mentionof Gods name, of fishes, of the protective hand and the figurefive.3 I hope to address these and other devices employed inHebrew amulets, and, in this regard, commence with a perusal ofsome of the important Divine Names employed in Kameot(amulets).

A. ynd)AdonaiThe Divine Name Adonai is employed in a variety of ways inJewish mysticism, magic and meditation, but in the currentinstance we will focus specifically on its use in Hebrew amulets. Inthis regard, it is worth noting that this Divine Name corresponds toMalchut (Kingdom) on the sefirotic tree,4 and there are furtherinteresting considerations regarding this attribution which are

addressed elsewhere in this tome.Now, whilst the Divine Name ynd) (Adonai) is rarely

employed on its own in Hebrew amulets, it often appears conjointlywith other Divine Names, e.g. the Ineffable Name (YHVH); Ehyeh;portions of the Forty-two Letter Name of God and the Name ofSeventy-two Names, etc.5Amongst the few occurrences in whichthis Divine Name is singularly employed in achotam(magic seal),

is in the following Kamea (amulet) in which the twenty-fourpermutations of Adonaiare combined into a magic seal for thepurpose of alleviating infertility in women. The said permutationsappear in various formats of which the following order is correct:

ndy) dny) dyn) ydn) nyd) ynd)

yn)d ny)d n)yd )nyd y)nd )ynd)ydn y)dn yd)n dy)n )dyn d)yn

d)ny )dny )ndy n)dy dn)y nd)y


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Sacred Names in Hebrew Amulets/ 3

As said, this magic seal is employed as an aid in curing a barrenwoman of her sterility, and in this regard, the instruction is toinscribe the square comprising the twenty-four permutations in theformat of the listed magic word square.6 Since this chotam(magic seal) is understood to receive an influx of power from theName of Seventy-two Names, we are informed to state thepurpose of the amulet below the magic seal, and to do this in thename of the Seventy-two Names of Chesed (Loving-kindness).Hence the latter Divine Name should be listed in full in the item.

We are further told to also reference the combination wyrin the Kamea. 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 lettercombination is 216, which we are told relates to the 216 letters ofthe Name of Seventy-Two Names. It is also said that the entireconstruct comprising the magic seal, pertains to the word rwby((Iburimpregnation or gestation), this being the fundamentalpurpose of the amulet in question. As it is, the gematriaof thisword is 288, i.e. 4 x 72, hence this term is also included in the

amulet we are addressing.In conclusion, there are further instructions to add Genesis

21:1as well as Genesis 30:22to the amulet, these verses beingtraditionally employed in Jewish magic to promote fertility and toease childbirth. Respectively they read:

#(yw rm) r#)k hr# t) dqp hwhyw(Genesis 21:1)rbd r#)k hr#l hwhy

Transliteration:vYHVH pakad et Sarah kaasher amar vayaas YHVHlSarah kaasher diber.

Translation:And YHVHremembered Sarah as He had said, and YHVHdid unto Sarah as He had spoken.

(m#yw lxr t) Myhl) rkzyw(Genesis 30:22)hmxr t) xtpyw Myhl) hyl)Transliteration:

vayizkor Elohim et Rachel vayishma eileha Elohimvayiftach et rachmah


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Translation:And Elohimremembered Rachel, and Elohimhearkened toher, and opened her womb.

Whilst this amulet against infertility in women is perhapssomewhat difficult to construct, the following simpler Kameaisequally employed to encourage fertility as well as pregnancy:

wy

)lhq

#+yrm

Kk

h)zgx

bgl

hlkdym

dyl)

hbh)ynwnxb

why

wyNh

)lh

#w(rhmNb

h)hnx

dglw

hlmm

ydyl)

)b)hnwn)b

yhy

In this instance we are told that if a woman should find herselfbattling to fall pregnant, the said amulet should be written andsuspended on her person, e.g. like a pendant. It is said she will getpregnant in no time at all.7

It is somewhat difficult ascertaining the exact meaning ofthe words and Hebrew letter combinations in each section. The firstterms in the two upper rightmost columns read hlkd hbh)(Ahavah dKalah love for the bride), whilst the first two wordssimilarly located in the lower construct read hlm )b), perhapsAba milah(the word (promise or circumcision) of the father). Bethat as it may, the upper construct clearly pertains to theempowerment of a woman, whilst the lower one is doing the samefor the man in her life.

B. hyh) Ehyeh

The Divine Name hyh) (Ehyeh), as well as the full biblicalexpression hyh)rh# hyh) (Ehyeh asher EhyehI am that Iam or I will be what I will be) (Exodus 3:14), appear in Hebrewamulets. The letters comprising this Divine Name are sometimes


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arranged in the shape of letter squares, as shown in the followingtwo versions of the Ehyehsquare:8

h y h a h y h a

y h a h a h y h

h a h y y h a y

a h y h h a y hI am addressing letter and word squares in greater detail in thenext chapter, and the Ehyehsquare is equally discussed elsewherein this work in terms of its usual employment in conjunction withother Divine Names, magic squares, etc. In this regard, it should benoted that the four letters comprising hyh) (Ehyeh) are often

combined in a chotam (magic seal) with the four letters of theIneffable Name for amuletic purposes:

h y h a

y h v h

h v h ya h y h

This letter square is sometimes employed singularly on the front ofan amulet, whilst the back of the construct would comprise thename of the owner. It is understood that the special magical

qualities of these Divine Names employed conjointly in this magicsquare will benefit the one whose name is written on its rear.However, the said magic square is often employed conjointly withthe Name hyh)(Ehyeh), holy writ, etc., as shown in the followingKameafor the promotion of pregnancy:9


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We are informed the Kameashould be written by a Sofer(scribe)who is pure in mind, body and soul. The amulet should beinscribed in clean, clearly written Hebrew lettering on a kosherscroll, and the following statement is vocalised prior to writing theKamea:


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)b+ )dgb )tb+ )t(#b t(zh (ymq btwk ynyrh[tynwlp tb tynwlp]h#)h rwb( )ym# Nm )tws)l

[ynwlp Nb ynwlp]t#)Transliteration:

Hareini kotev kamea ha-zot bshata tovta bgada tavalasvata min shmaya avur ha-ishah [.....Plonit batPlonit.....] eshet[.....Ploni ben Ploni.....]

Translation:I am writing this amulet in an auspicious time, for goodhealth from heaven for this woman [.....fill in the name of

the female recipient.....], wife of [.....fill in the name of herhusband.....]

This is followed by writing the Kameain question, of which theadjuration at the top reads:

h#)h l( Mxrt# hyh) r#) hyh) Kynplm Nwcr yhy

hl(bm Nwyrh bwrqb hl Nttw [tynwlp tb tynwlp]My#wdqh twm#h xkb )myq l# (rzb [ynwlp Nb ynwlp]

l)y#m# K)lmh ydy l( hl)hTransliteration:

Yhi ratzon milfanecha Ehyeh asher Ehyeh shetrachem alha-ishah [.....Plonit bat Plonit.....] vtiten la bkarovherayon mibaalah [.....Ploni ben Ploni.....] bzera shelkayama bkoach ha-shemot ha-kadoshim ha-eleh al ydeiha-malach Shamshiel

Translation:May it be your will Ehyeh asher Ehyeh[I am that I am] tohave mercy on the woman [.....fill in the name of thefemale.....] and soon grant her pregnancy from her husband[.....fill in the name of the male.....] with his existent seed

[sperm], in the power of these Holy Names through theangel Shamshiel

Below this incantation we trace a set of Divine Names which,whilst I have yet to find an elucidation of their origin, appear to be


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derived from biblical phrases in the usual manner, i.e. the capitalsor concluding letters of words, these being in the current instance:

h(hh whw hbw wh) wwp )lw ))w )bw z)b )bbh ))wzlh h h h d(w xcn hls Nm) twh)wbhcy hyylhk)

The concluding phrase in the third line plainly reads Omein SelahNetzach Vaed(Amen, Enduring (Victory), Selah, Forever). This isfollowed by the triple presentation of the letter h, themonogrammatonor Single Letter Name of God, of which we are

told in kabbalistic amulets is often repeated,10 each being arepresentation of the Ineffable Name. This is in turn succeeded bythe concluding name zlh (vocalised heilaze). This Name wasderived from three words in Genesis 47:23reading (rz Mkl )h(hei lachem zera here is seed for you).11

In conclusion we are instructed that when the constructionof the Kameais concluded, the object should be located in a little

metal container which is in turn to be placed in a small leatherpouch. This item should then be suspended around the neck of thewoman in such a way, that it rests between her breasts. However,it should be noted that this item is to be carried on her person onlyduring her so-called pure days. In other words, it has to beremoved from her person during menstruation.12

The earlier mentioned Divine Name zlh (heilaze) is

considered to have in itself the power to aid a barren woman to fallpregnant. In this regard, we are told that another Kameacan beconstructed from sixteen silver coins collected from sixteen womenwho have not suffered any difficulty during childbirth, and ofwhose male offspring none has perished. The sixteen coins arepassed on to a Jewish silversmith or jeweller, who has to convertthem into a single round plate comprising no impurities.13

However, prior to working the coins into the mentionedround silver disc, the jeweller himself must be purified, i.e. visit aMikveh(ritual bath), wear a fresh clean garment, and it is statedthat his clothing is not to touch the silver plate at any time. Havingprepared himself in this manner, the silversmith has to engrave on


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the front side of the silver plate a single, large letter h(Heh), i.e.the Monogrammaton which is said to have a peculiar holystatus,14and which is extensively employed in Hebrew amulets.

On the rear of the disc is engraved the full phrase (rz Mkl )h(hei lachem zera). Elsewhere in this tome we refer to the samephrase and procedure being applied for the very same purpose interms of the Magic Square of the Seventh Order.

In the current instance the silver disc is afterwards locatedinside three bags. The first is made from white silk, the secondfrom linen, and the third again from white silk, all sewn up with

white cotton thread. Having located the Kameainside the whitesilk bag, which is in turn placed inside the linen bag, and thenlocated inside the third white silk bag, it is afterwards hung aroundthe neck of the barren woman on the third (Tuesday) or the sixthday (Friday) of the week.15

C. hwhyIneffable Name

In the Sefer Raziel, hwhy(YHVH), the #rwpmh M# (Shem ha-MeforashIneffable Name), the most sacred Divine Name, istermed the beginning of all the Divine Names, whether the latterrefer to the most elevated, i.e. Divine Names which cannot beerased, or to the lower, secondary type.16The secret of theIneffable Name is said to pertain to Adam, the primordial male

(rkzzachar), and Eve, the primordial female (hbqnnkeivah)of Genesis. In fact, we are told that the four letters comprisinghwhy(YHVH), the lofty and awesome Name, afford us knowledgeof our primordial ancestral origination.17

I believe the real secret of the Ineffable Name is theconcept of hbh) (Ahavahlove). The numerical value(gematria) of the latter term is 13 [)= 1 + h = 5 + b = 2 + h = 5

= 13]. Regarding the nature of love we are told that one loveadded to another two lovers equals 26.18 This is thegematriaof hwhy[y= 10 + h= 5 + w= 6 + h= 5 = 26]. Truly ithas been said that two people in love participate in a Divineexperience.19


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Since it is considered the most powerful Divine Name inexistence, the Ineffable Name is included in numerous amulets fora variety of purposes of both the constructive and destructive kind.

In this regard, the following magical activity may be considered amisapplication of the Tetragrammaton, yet it should be understoodthat this Unique Name is considered the most potent forcedetermining the outcome of any honourable purpose, so whyshould it not be employed for purposes of effective resistance to,for example, the military might of crazed dictators, etc.? Whilstsuch a defensive measure might turn out to be destructive, it couldequally be enormously beneficial in the preservation of the life and

limb of oneself and ones kin. Hence it should come as no surprisethat the magical applications of the Ineffable Name include thefollowing chotam(magical seal) employed as a defense against anenemy at war:

This seal appears to be the Ineffable Name written in magicalscript, but I have not been able to ascertain the exact magicalalphabet it might have been derived from. However, in terms of thetalismanic use of this magical image, we are told it has the powerto destroy the camp of the enemy in war situations.20

To affect this outcome, one has to collect four fairly large

stones from a dirt road or cobblestone track. On each of thesestones is inscribed the magical seal conjointly with specificphrases. On the first stone is written (Exodus 15:3):

s~ss )~)) hy d(w Mlw(l wm# hwhy hmxlm #y) hwhyTransliteration:

YHVH ish milchamah YHVH shemo lolam vaed YahOmein Omein Omein Selah Selah Selah

Translation:YHVH is a man of war, YHVH is His Name throughouteternity Yah Amen Amen Amen Selah Selah Selah


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On the second is written the portion from Isaiah 41:2 readingwbrx rp(k Nty(yiten keafar charvohis sword maketh themas the dust), whilst on the third is inscribed another portion of the

same verse reading wt#q Pdn #qk(Kkash nidaf kashtohisbow as the driven stubble), and on the fourth stone the openingphrase from Psalm 11:2readingNwkrdy My(#rh hnh yk(Kihineh harshaim yidrchunFor, lo, the wicked bend the bow).Having written the magical seal on all four stones conjointly withtheir respectively associated biblical phrases, the task is completedby casting the rocks into the arena of the enemy.21Curiouser andcuriouser! cried Alice.....!

Curiously enough, the letters comprising the openingportion of Exodus 15:3, are intertwined with a portion of theForty-two Letter Name of God, and a section ofNumbers 21:14,in order to create the following Kamea, utilised for the purpose ofbringing about justice in the most powerful manner possible:22

Starting with the top row reading horizontally from right to left, thefirst letters in each block spell the opening phrase from Exodus15:3 reading hwhy hmxlm #y) hwhy (YHVH ish milchamahYHVHYHVH is a man of war YHVH). Reading the secondletters similarly spells a portion of the Forty-two Letter Name ofGod, i.e. c r+b #ky dgn n+# (rq (karo satan nagida

yeicheisha bitaro tza). Lastly, the third letters in each block, whenagain read horizontally from right to left, reveal the segment ofNumbers 21:14reading [t]mxlm rpsb rm)y Nk l((al kenyeamar bsefer milcham[ot]wherefore it is said in the book ofthe war[s]).


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We are informed that the Hebrew characters m and x,appearing in the wordshmxlm(milchamahwar) and tmxlm(milchamot wars), and which conjointly spell the Hebrew

word for hot (MxCham), are particularly potent in triggeringthe intense heat (Mwxmmichom) of Divine Judgment.Furthermore, the sixteen tri-letter Divine Names formed from theintertwining of the said verses and the Forty-two Letter Name,are said to indicate the sixteen edges of the correcting sword ofthe Holy One, blessed be He.23 I have previously made somereference to the remarkable powers of the sixteen-edged divine

sword, with particular reference to its special potency to diminishthe powers of the pestilence and other mazikin(malevolent forces)and the granting of a meaningful life.24

Be that as it may, another interesting application of theTetragrammaton in Hebrew amulets, pertains to the so calledTwelve Letter Name of God, i.e. the twelve permutations of theIneffable Name, or Twelve Banners, which is in this instancearranged in a magic square.25In this regard, the following order is

correct:

hhwy whhy hwhy

wyhh hywh yhwh

hhyw yhhw hyhw

ywhh hwyh whyh

We are informed that this magical glyph has wondrous powers,amongst which is said to be great pleasure and joviality;strengthening of virility; and special protection against injuriousforces.26.....

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9. yyc#(Ashtzei(also Oshotziyiyi)

This Divine Name is very important in Hebrew amulets. It

comprises the five letters respectively succeeding the fiveoccurrences of the Ineffable Name (YHVH) in Psalm 121, i.e. ((Ayin) verse 2; #(Shin) and c(Tzadi) verse 5; and the two lettersy(Yod) from verses 7 and 8. The power of this Divine Name is saidto be vast and mighty, i.e. subduing outsiders (demonic forces);restraining the mouth that curses; etc. There are also five important

angels aligned with the five letters of the Name yyc#((Ashtzei),i.e. l)yrz( (Azriel); l)yr# (Sariel); l)yqdc (Tzadkiel);l)r#y(Yisrael) and l)yrdhy(Yhadriel).

We are further told the gematriaof yyc#((Ashtzei[( =70 +# = 300 +c = 90 +y = 10 +y = 10 = 480]) is equal to thatof tylyl(Lilit[l= 30 +y= 10 +l= 30 +y= 10 +t = 400 =480]). It is said that the secret here is the protection of the BritMilah (Holy Covenant [circumcised penis]) against impurities andspontaneous seminal flow, i.e. nocturnal emissions.98Talking ofseminal flow, I am reminded of the following Kameain whichthe Name yyc#(, in this instance vocalised Oshotziyiyi, isemployed in conjunction with the Divine Name dkrmc(Tzamarchad); Mysnwyd Myspsp MtspMtqn) (Anaktam

Pastam Paspasim Dionsim [Twenty-two Letter Name]); andKlkKhwy (Yohach Kalach). The Names of twenty angels areadded to the mix, meant to support and protect a woman whosuffers miscarriages and whose children are dying.99The twentyangels listed in alphabetical order in the Kameaare:

l)ydwd

l)ydsxl)yklml)y+lpl)yrm#

l)ydwdg

l)yrwhzl)ydwbkl)yrz(l)ymxr

l)ykwrb

l)yqtwl)ypwyl)yrts

l)y#wdq

l)yrw)

l)yrdhl)ybw+l)yrwn

l)yqdc


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Transliteration:Oriel Baruchiel Gdodiel DodielHadriel Vatakiel Zehoriel ChasdielTuviel Yofiel Kvodiel MalchielNuriel Satariel Azriel PalatielTzadkiel Kdoshiel Rachmiel Shamriel

The amulet is written on deerskin parchment in the name of theindividual requiring this support, hence the Kameaopens with hername written at the top of the amulet. Below the name insert thefollowing written incantation:

)pwr ytwb) yhl)w yhl) hwhy Kynplm Nwcr yhy)pwr rz(n lk rzw( Mnx )pwr Nm)n )pwr Nmxr

(ymq t)#wn rwm#t# tw#(l )ylpmw r#b lkNylylw Nydy# yqzn lkm hn+b yrpw )yh hyl( hz

h)wbbw htklbw hmwqbw htb#b Ny#yb NyxwrwNm)abbreviation]n~yk) (r hrqm lkm hbk#bw

h(r Kyl) hnw)t )l(Psalm 91:10)[Nwcr yhy Nklym kby lwr )tl M#b Kylh)b brqy )l (gnwb)( wy# yk) wxb kwk ttw #(r btp yk( dbl

yt( w#yb )w)Transliteration:

Yhi ratzon milfanecha YHVH Elohai vElohei avotai roferachman rofe neeman rofe chinam ozer kol neezar rofekol basar vmafli lasot shtishmor noset kamea zeh aleiha

hi vpri bitnah mkol nezkei shedin vlilin vruchin bishinvshivtah ubkumah uvlechtah uvvoah vbshichbahmkol mikreh ra omein ken yhi ratzon(Psalm 91:10) lotuneh alecha raah vnega lo yikrav boholecha bshemLTA RVL YBK MYL LBD AKY PTB RASh VTT KVK BchVAKY ShYV AAB AVA BYShV ATY

Translation:May it be your willYHVH my God, and God of my fathers,

merciful healer, loyal healer, gratuitous healer, helper of allwho needs aid, healer of all flesh who works wonders, tosave the one who is bearing this amulet on herself and thefruit of her belly from all maleficent shedin (demonicfiends), and lilin(night demons), and ruchin(ghosts), and


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ishin(evil spirits), when she sits and when she rises, andwhen she goes and when she comes, from all bad incidents,Amenthus be it so willed. (Psalm 91:10) There shall noevil befall thee, neither shall any plague come nigh thytent, in the Name ofLTA RVL YBK MYL LBD AKY PTBRASh VTT KVK BchV AKY ShYV AAB AVA BYShV ATY

The concluding set of Divine Names was constructed from theinitials of the words comprising Psalm 91:10. This set of DivineNames are said to have the power to defeat and eliminate alldebilitating hindrances and evil situations.100

Be that as it may, the Kameais concluded by writing thefollowing letter square, seals, Divine Names and Angelic Namesbelow the incantation:


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The Name yyc#((Ashtzei) is sometimes paired with a companionDivine NameKhklm(Melachaheicha), and, curiously enough, thecombined gematriaof this pair of Divine Names [( = 70 +# =

300 +c = 90 +y = 10 +y = 10 +m= 40 +l= 30 +k= 20 +h= 5 +k = 20 = 595] is again equal to the full spelling of the letterscomprising the name tylyl(Lilit[l= 30 +m = 40 +d = 4 +y= 10 +w = 6 +d = 4 +l= 30 +m = 40 +d = 4 +y = 10 +w =6 +d= 4 +t = 400 +) = 1 +w = 6 = 595]).

The Divine Name Khklm(Melachaheicha) was likewisederived from Psalm 121, i.e. from the concluding letters of the five

Hebrew words preceding the five appearances of the IneffableName in this Psalm, and this important Divine Name combinationis employed in a ritual to protect a house against thieves. In thisregard, one is instructed to collect five small stones from a road,which have to be washed until they are thoroughly cleansed. Nextthe entire Psalm 121 is pronounced five times over the stoneswhilst keeping the Divine Name constructKhklmyyc#((Ashtzei

Melachaheicha) firmly focussed in ones mind. We are informedthis action will cancel and exhaust the power of thieves intendingto invade ones personal space. Psalm 121reads:

Ny)m Myrhh l) yny( )#) twl(ml ry#[verse 1]yrz( )by

Cr(w Mym# h#( [hwhy]yy M(m yrz([verse 2]Krm# Mwny l) Klgr +wml Nty l) [verse 3]l)r#y rmw# N#yy )lw Mwny )l ynh [verse 4]

dy l( Klc [hwhy] yy Krm# [hwhy]yy [verse 5]Knymy

hlylb xryw hkky )l #m#hMmwy[verse 6]K#pn t) rm#y (r lkm Krm#y [hwhy]yy [verse 7]d(w ht(m K)wbw Kt)c rm#y [hwhy]yy [verse 8]

Mlw(Transliteration:[verse 1] shir lamaalot esa einai el heharim meayin yavoezri:[verse 2] ezri meim YHVH oseh shamayim varetz:


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[verse 3]al yiten lamot raglecha al yanum shomrecha:[verse 4]Hinei lo yanum vlo yishan shomer yisrael[verse 5] YHVH shomrecha YHVH tzilcha al yadyeminecha:[verse 6] Yomam ha-shemesh lo yakekah vyareiachbalailah:[verse 7] YHVH yishmorcha mikol ra yishmor etnafshecha:[verse 8]YHVH yishmor tzeitcha uvoecha meiatah vaedolam.

Translation:

[verse 1] A Song of Ascents. I will lift up mine eyes untothe mountains: from whence shall my help come?[verse 2] My help cometh from YHVH, who made heavenand earth.[verse 3] He will not suffer thy foot to be moved; He willnot slumber that keepeth thee.[verse 4] Behold, He that keepeth Israel doth neitherslumber nor sleep

[verse 5] YHVHis thy keeper; YHVHis thy shade upon thyright hand.[verse 6] By day the sun shall not smite, nor the moon bynight.[verse 7] YHVHshall keep thee from all evil; He shall keepthy soul.[verse 8] YHVHshall guard thy going out and thy comingin, from this time forth and for ever.

Afterwards one has to ascend the roof of ones residence or otherproperty, and with all ones power cast four of the stonesrespectively in the four directions, i.e. one to the East, another tothe North, etc. The fifth stone is to be kept in a box.101

10. q+rwcTzurtak[also Tzortak]

As I indicated elsewhere,102 it is said the Name q+rwc (alsoqtrwc [Tzurtak]) was derived from the concluding letters ofwords inDeuteronomy 32:3, and from the initial letters of certainwords in Psalm 119, as shown below:


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wykrd lk yk wl(p Mymt rwch(Deuteronomy 32:3))wh r#yw qydc lw( Ny)w hnwm) l) +p#m

h)r.....Kytwd(b hrbd)w.....Kytwd( qdc(Psalm 119)bl lkb yt)rq.....t(dw M(+ bw+.....yyn(

Transliteration:(Deuteronomy 32:3) ha-Tzur tmim poolo ki kol drachavmishpat El emunah vein avel tzadik vyashar hu.(Psalm 119) Tzedek eidotecha.....vadabrah beidotecha.....reih onyi.....tuv taam va-daat.....karati vchol lev.

Translation:(Deuteronomy 32:3) The Rock, His work is perfect; for allHis ways are justice; a God of faithfulness and withoutiniquity, just and right is He.(Psalm 119) Thy testimonies are righteous.....I will speakof Thy testimonies.....See mine affliction.....Teach me goodknowledge.....I have called with my whole heart.

It is maintained that the Name Tzurtak is an abbreviation ofTzurat ha-Kodesh meaning the form of the holy,103and I notedpreviously that this Name is amongst a set of Divine Nameswhich the early Merkavists had to utter 112 times, like a mantra,in preparation of the Merkavistic Descent, which is, as it were, ameditative inter-dimensional journey.104I also noted that Tzurtakgoverns the most creative aspect of man, which can engender thevery best of goodness and the greatest evil in this world, i.e. thetongue, this Name is called upon to guard ones mouth againstuttering bad speech.105

Be that as it may, this Divine Name, like so many of theothers listed in this tome, is equally employed in Kameotfor thepurpose of protecting women in childbirth and also againstpremature delivery. In the following Kamea the Name q+rwc(Tzurtak) is employed conjointly with a set of Divine and Angelic

Names, as well as the Ehyeh/Ineffable Namesquare, intended toprotect pregnant women against miscarriage and other afflictionswhich might beset the unborn.106


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l)yndb h y h )

l)yrw) y h w h

l)yrwn h w y y

l)wm# ) h y h

#dqh +yb

This construct is inscribed on a metal disk conjointly with a set ofDivine Names as well as a written incantation, which is to besuspended around the neck of the pregnant individual. Theadjuration reads:

My#wdqh Myk)lmh twxzb dsxw Mymxr M#b q+rwcKmdk Nm )w(r )hy hyyh y)nw hydh )y)y Myrwh+hw[ynwlp Nb ynwlp]l twm#h wl) wrm#y# hwhy M#hn+bb rbw(h t) Myyqlw hrwby( y#dx t)lml

trwc qynt) xkb )myyq7l# dlw hyhyw yx wn)ycwywlwdgh M#h xkb Cr)w Mym# wmtxn wb# Kmtwx

wzwk zskwmb wzwk

Transliteration:Tzurtak bshem rachamim vchesed bizchut ha-malachimha-kdoshim vha-tehorim YAYA HDYH VNAY HYYH yheiraava min kadamach shem YHVHsheyishmeru eilu ha-shemot l[.....Ploni ben Ploni.....] lemleat chodshei iburahvlekayem et ha-ubar bbitnah vayotzieinu chai vyiyeh


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valad shel kayama bkoach Atneik tzurat chotamcha shebonechtemu shamayim varetz bkoach ha-shem ha-gadolKuzu Bmochsaz Kuzu.

Translation:Tzurtakin the Name of mercy and loving-kindness, in themerit of the holy and pure angels, YAYA HDYH VNAYHYYH, may your will extend from your name YHVH, withthese names to protect [.....fill in the name of recipient.....]for the months of pregnancy, keeping the foetus in herstomach and to bring it forth alive, and to be brought intoexistence by the power ofAtneik, the pattern of the magical

seal signed in heaven and earth in the power of the greatname Kuzu Bmochsaz Kuzu.

Instructions list the first set of four Divine Names in the writtenincantation to be )yhh )ynw hydh )yhy, but the currentpresentation is correct. Closer inspection of what is termed thegreat and awesome Name, i.e. hyyh y)nw hydh )y)y, clearlyreveals these Divine Names to have been created by intertwining

the four letters comprising four very potent Divine Names. Thefirst letters of the four Names spell hwhy; the second ynd); thethird y)yy; and the four concluding letters spell hyh). We are toldtheir power is brought to bear by means of prayer and fasting.107

The curious Name y)yycomprising the third portion of theDivine Name construct under consideration, was derived from theinitials of the opening words of Psalm 67 verse 4 [5] wxm#y

(yishmchu be glad); 6 [5] Kwdwy (yoduchathanks untoThee); 7 [6] Cr) (aretzearth); and verse 8 [7] wnkrby(yvarcheinu bless us). Interestingly enough, the Divine Namein question is the concluding portion of y)yyyl), a very specialDivine Name constructed from the initials of the first words ofPsalm 67:2[1] to 8[7]. In this regard, the three additional lettersat the beginning of the Divine Name were derived from verse 2 [1]

Myhl) (Elohim); verse 3[2]

t(dl (ladaatto know); and

verse 4 [3] Kwdwy(yoduchathanks unto Thee).Now, we are told the said Divine Name pertains to the

wonders of the sacred incense (ktoret).108Be that as it may, sincePsalm 67 is of major importance in Hebrew amulets, I will beaddressing it in great detail later in this tome.


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11. dkrmcTzamarchad(also Tzemirochda; etc.)

The Namedkrmc(Tzamarchad) was derived from the concludingletters of the first five verses of Genesischapter 1. Readers mightrecall the misspelled version of this Divine Name on an amuletpublished in Henry Cornelius Agrippas Occult Philosophy. Heclaimed that this Divine Name as well as its sister equivalent,wwwwb(Bvvavava) which was derived from the initials of the sameverses in the Book of Genesis, are employed against theaffrightments and mischief of evil spirits and men, and what

dangers soever, either of journey, waters, enemies, arms.....and bythis Ligature they say that a man shall be free from all mischiefes,if so be that he firmly beleeveth in God the creator of all things.109

The Name Tzamarchad engraved on a silver disk,sometimes conjointly with wwwwb (Bvvavava) or l)n#dg(Gdashniel), is indeed good for protection against all sorts ofdanger.110 As mentioned elsewhere, this Name is employed,

amongst other purposes, to bring confusion in the mind of theindividual against whom it is directed.111

As it is, dkrmc(Tzamarchad) is called the Name of theWing (Edge) and its secret is said to be the beauty of theSupreme Mother, i.e. the Shechinah, and it should be noted thatthis Divine Name is also employed to encourage fertility inwomen.112 However, the Divine Name in question is mainlyemployed as a protection against attacks from belligerent beings.In this regard, the following Kameais written on a deerskin scrollfor this very purpose:


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This amulet comprises the Divine Name dkrmc(Tzamarchad)located centrally, the NameKhwy (Yohach) along the four borders,and wzwk (Kuzu) at the cross-borders. In order to affectuate the

Kamea, it is pinned to the hem or an edge of a garment, which issimply shaken in the direction of whatever possible assailant maycome your way.113

The following Kamea is a more complex version of theamulet under discussion. It is also intended to protect one againstphysical assault, i.e. from aggressive animals and hostile people. Itshould be written on a Friday, i.e. the eve ofShabbat, on a deerskinparchment or clean sheet of paper, in the name of the intended

bearer. As shown below, the item comprises a double border:

dkrmc

dkrmc

wzwk zskwmb wzwk

#dq tycmt wwwwbl)yrw) l)ynp My#dq)lg) hyp+p+

tycmcm

dkrmc

dkrmc

We are reminded that the one who intends writing the amuletshould be purified in a ritual bath (Mikveh). Afterwards the Kameais written in the name of the individual for whom it is intended. Inthis regard, commence by saying the Vihi noam prayer. Thisprayer comprises the concluding verse of Psalm 90and the wholeof Psalm 91, reading.....

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107

Chapter 2

Kochav MercuryLETTER, WORD&

NUMBER SQUARES

A. Letter Squares

There are literally hundreds of Letter, Word and NumberSquares to be found in Jewish Magic and PracticalKabbalah. Whilst a very large number of these peculiar

items are addressed in primary literature, e.g. Shorshei ha-Shemotby Moses Zacutto,1etc., many Magic Squares, unlisted in thesetexts, were written or engraved on Hebrew amulets.2Such itemsrange from simple squares comprising nothing more than a couple

of Hebrew glyphs, to very complex constructs comprised of entirebiblical verses. They are used as Kameot for an equally greatvariety of purposes, ranging from the most sacred to the mostmundane.

The employment of Letter, Word and NumberSquares for magical purposes necessitates certain procedures.Firstly, such items are written on a variety of clean surfaces, e.g.pottery; deerskin; virgin parchment; clean paper; cloth, in someinstances even secretly on the hems of garments; etc. Otherwisethey are engraved on metal surfaces, e.g. pendants, rings, bracelets,etc.3Secondly, depending on the fundamental intentions behind theuse of a specific Kamea, these items are carried around the neck,wrist, or tied to the upper arm; pinned inside clothing; wrapped incottonwool, the latter having been magically enhanced withfragrant oils; hung inside a room or affixed to the front entrance of

a residence; etc. Sometimes the writing is dissolved in a glass ofwater, to be consumed afterwards by the individual requiring theiraid; burned with incense; etc. However, more often than notwritten Kameot, or those inscribed on thin metal plates, are carried


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108 / The Book of Seals & Amulets

rolled up inside talisman holders, the latter often comprisingbeautifully handtooled metal tubes.4

We might also note that in some instances there are

instructions regarding the empowerment of amulets. In thisregard, I have perused details pertaining to the personalisation ofthese objects by placing a small drop of blood from its bearer onthe back of the amulet. I am equally aware of special spiritualtechniques in whichRuchaniyyut (spiritual force) is directed intoan amulet via ones body and hands.

Now, to commence our perusal of letter squares, let usconsider two interesting examples. The opening Kameacomprises

the first, third, fifth, seventh and ninth letters of the Hebrewalphabet arranged in a five by five grid. In this instance the fourletters comprising the second amulet, were respectively added tothe upper and lower corners of the construct. This Kamea isutilised as protection against epidemics, but I am aware of aninstance in which it was used to calm a raging fever.

I understand the original version of this consisted of only the lettersquare comprised of the first five odd letters of the HebrewAlphabet, and that the four alternate even letters, i.e.b, d, wand x,were later added to the four corners of the construct.5

A somewhat more elaborate version of the same lettersquare locates the names of the four great Archangels of thequarters, i.e. Gavriel(top),Michael(bottom),Rafael (right) andOriel [Auriel] (left), along the edges of the construct. As shown


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110

below, the letter pairs adjacent the front and rear of the names ofthe angels OrielandRafael, respectively read tm)h(ha-emet)and Klmh (ha-melech), conjointly translating the Truth of the

King.

We are informed that this Kameashould be written on a kosherscroll in ashurit, and that it should be located with a bit of the herbRue inside a red silk pouch. The herb should be cut with a goldencoin or disc on a Wednesday prior to sunrise while the moon is stillshining, and during a period when the moon is in the ascent, i.e.from New Moon to Full Moon.

Prior to cutting the herb, one has to recite Deuteronomy

6:49reading:.....

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132

2. Magic Square of the Fourth Order

As might be expected, it becomes a lot more complex with the

larger squares, and what the general readership of western magicalliterature might consider to be standard formulas, could turn outto be quite different. As a case in point, consider for example thesquare of the fourth order, which is again presented in CorneliusAgrippas ever popular Three Books Of Occult Philosophy60inthe following manner:

4 14 15 1 d dy w+ )

9 7 6 12 + z w by

5 11 10 8 h )y y x

16 2 3 13 wy b g gy

Agrippa attributed the following sigils pertaining to the planetJupiter, as well as the associated serving spirit and subservientspirit to the fourfold square.

Seal of qdc(TzedekJupiter)

l)yp[w]hy(Yofiel)

l)msh(Hismael)

Whilst it is quite easy to see how the Saturn Seal was derivedfrom its associated Magic Square, it is somewhat more difficultto similarly trace the derivations of the remainder of the sevenplanetary sigils. This being said, recent analysis affords us some

insight into the origins of these curious glyphs.61As shown below, there are again a variant set of magicalseals associated with the Jupiter square, these being listed in theearlier mentioned Mazalot vGoralot:62


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Letter, Word & Number Squares/ 133

133

The rightmost seal is listed as the symbol of Jupiter in the earliermentioned Picatrix,63 and is employed in conjunction with thestandard fourfold square in the following amulet delineated in theToldot Adam:64

d dy w+ )

+ z w by

h )y y x

wy b g gy

In this regard, we are instructed to inscribe the magic square aswell as the mentioned symbol on a plate constructed from tin orlead. According to the instruction the metal plate must notcomprise a mix of metals, but must be absolutely pure. Likewise,the individual creating the amulet should be purified by taking aritual bath prior to writing the Kamea. The writing should beashurit, and these should be embossed in exact Hebrew letter-

number order. In fact, the entire construct must be embossed onboth sides of the amulet. All of this is done on the fifth day of theweek, i.e. Thursday the day of Jupiter, preferably not on the ninthor tenth day of the month, and definitely not after the fourteenth


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135

In this instance the numbers 17 to 19 have been added and 9 to 11excluded, hence each row would now add to 40, and the totalnumerical value of the square is 160. This Magic Square is

employed against smallpox, especially in the protection ofyoungsters, who have not yet been impacted by the disease.However, it is also utilised in curing those who are suffering underthe onslaught of the pox. In this regard, the instruction is to writethe magic square and to suspend it on the persons of thoserequiring this service.

This Magical Seal appears in Chaim Vitals ShaarRuach ha-Kodesh,70 and also features in a number of Jewishmagical texts, i.e. Refuah vChayim bYerushalayim,71etc., andagain in a variety of Hebrew Amulets.72

One might consider such variant squares to be quite rare,but they are employed fairly extensively. The following is anotherinteresting alternative version of the fourfold Magic Squarewhich is aligned with the Tetragrammaton:

8 7 10 1 x z y )

9 2 7 8 + b z x

3 12 5 6 g by h w

6 5 4 11 w h d )y

In this Magic Square, which is addressed, amongst others, in theShorshei ha-Shemot by Moses Zacutto,73only the numbers 1 to12 are employed. To complete the fourfold square, numbers 5 to 8are repeated, hence, in this instance, the total of the square is 104,and each row adds to 26. The total numerical value of the repeatednumbers is likewise 26, hence this Magic Square aligns with the

Ineffable Name (hwhy), the numerical value of its letters being also26. In the case of this alternative of the four-fold square, there arefurther variants as shown below:


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136

8 6 11 1 x w )y )

9 3 6 8 + g w x

2 12 5 7 b by h z

7 5 4 10 z h d y

12 3 2 9 by g b +

5 6 7 8 h w z x

5 6 7 8 h w z x

4 11 10 1 d )y y )

The first variant is discussed in Shorshei ha-Shemot,

74

and thesecond was addressed in the earlier mentioned MazalotvGoralot.75

Now let us turn our attention to one of the magicalapplications pertaining to two of the alternative fourfold MagicSquares, these being quite different from the one traditionallyattributed to Jupiter and popularised by Agrippa.76 Both of thefollowing chotamotbelong to the same category, and the second is

purely a variant of the first:77

8 13 18 1 x gy xy )

16 3 6 15 wy g w w+

2 19 12 7 b +y by z

14 5 4 17 dy h d zy


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137

8 14 17 1 x dy zy )

16 2 7 15 wy b z w+

3 19 12 6 g +y by w

13 5 4 18 gy h d xy

In both instances the numbers 9 to 11 are not included in theMagic Square, and the numbers 17 to 19 added. The numerical

value of each row comprising these squares is 40, and the totalvalue is 160. We are reminded that the total value of this MagicSquare is equal to the gematria(numerical value) of the wordsC((Etztree [( = 70 + c = 90 + 160]) andMlc (Tzelemimage or likeness [c= 90 + l= 30 + m= 40 = 160]).78

Regarding their usage for magical purposes, these variants,as can be expected, are employed for the same magical purpose inPractical Kabbalah.

Documents

Swart, Jacobus G.: Book of Seals & Amulets