Spiritual Protection in Practical Kabbalah by Jacobus G. Swart [from “The Book of Sacred Names”: The Sangreal Sodality Press, Johannesburg 2011] http://stores.lulu.com/sangrealsodalitypress
1. hyp+p+—TAFTAFYAH The Divine Name hyp+p+ (Taftafyah—also pronounced Teftefyah, Teftafyah, Tiftufyah and Tafitofeiho), is one of the seventy names of the archangel Metatron.1 It made its first appearance in Hebrew texts during the fourth century, and is composed of the first two letters of verses 69, 70 and 76 of Psalm 119 which read: Kydwqp rc) bl lkb yn) Mydz rq# yl( wlp+ (Verse 69) yt(#(# Ktrwt yn) Mbl blxk #p+ (Verse 70)
Kdb(l Ktrm)k ynmxnl Kdsx )n yhy (Verse 76) Transliteration: (verse 69) TaF’lu alai sheker zeidim ani b’chol lev etzor pikudecha. (verse 70) TaFash kachelev libam ani torat’cha shi’asha’ti. (verse 76) Y’Hi na chasd’cha l’nachameini k’imratecha l’avdecha. Translation: (verse 69) The proud have forged a lie against me; but I with my whole heart will keep Thy precepts. (verse 70) Their heart is gross like fat; but I delight in Thy law. (verse 76) Let, I pray Thee, Thy lovingkindness be ready to comfort me, according to Thy promise unto Thy servant. Taftafyah is considered amongst the most potent Sacred Names, certainly one which, in combination with the “Shield of David” (hexagram), was amongst the most popular protective magical charms of the mediaeval world.2 In fact, the two interlaced triangles of the hexagram comprise the symbol of Metatron, the holy intermediary between heaven and earth.3 Besides this, Taftafyah is called the “Name of the Thought,” some believing it to be associated with Chochmah (Wisdom) “the source of mind.”4 We are told this Name pertains directly to the “angel” mentioned in Exodus 23:20 which reads: Mwqmh l) K)ybhlw Krdb Krm#l Kynpl K)lm xl# ykn) hnh Transliteration: Hineih anochi sholeach malach l’fanecha lish’mar’cha badarech v’lahavi’acha el ha-makom Translation: Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place. Curiously enough, the Name Taftafyah is associated with six angels, each respectively related directly to one of the six letters comprising this Divine name, specifically: 1
+ — l)m+m+ (Tamtam’el); p — l)ynp (Pni’el); + — l)ybw+ (Tuvi’el); p — l)yxtp (Patchi’el); y — l)yhy (Yehi’el); and h — l)wh (Ho’el). Called Shem ha-Machshavah (Name of the Thought), Taftafyah is considered particularly efficacious in certain “magical” practices involving visualisation, e.g. Moses Zacutto recommends it should be visualised in the “colour of blood (red) in front of your enemies” as a potent protective device.5 Elsewhere he suggested that when you see your enemies approaching, that you should again utter Exodus 23:20, taking special care to recite it up to the word Mwqmh (ha-Makom) only, and then to continue with: l)yrw) Khwy hgwbz) lmyh hyp+p+ twm#h wl) M#b Transliteration: b’shem elo ha-shemot, Taftafyah Himel Azbogah Yohach Ori’el [Uri’el]. Translation: In the Name of these Names, Taftafyah Himel Azbogah Yohach Ori’el. Conclude by saying three times: hwhy ytywq Kt(w#yl [Lishu’atcha kiviti YHVH—“I wait for Thy salvation YHVH”] (Genesis 49:18) whilst focussing specifically on the term Mwqmh (ha-makom), then, said Zacutto, “pass on your way in peace.”6 Interestingly enough, in a related practice pertaining to one being under attack by an enemy from whom one cannot escape, it is suggested that one utters with great focus the Name Myrwgwpryq (Kiripogorim pronounced “kee-ree-po-go-reem”) which is said to have been derived from the verse: Mytm Myrgp Mlk hnhw rqbb wmyk#yw Transliteration: Va’yashkimu va’boker v’hineih chulam p’garim meitim Translation: And when men arose early in the morning, behold, they were all dead corpses (Isaiah 37:36). Obviously “passing ones way in peace” would necessitate protection on your way, and here Taftafyah is again considered to be of inestimable value. Zacutto informed us that this Sacred Name also has the power to “protect you on the road,” or during your journeys. To gain such protection you need to again say Exodus 23:20, and Zacutto warned that one should be most careful to utter the verse to the word Mwqmh (ha-Makom) only, stating that the one “walking on the way” will be harmed if that individual should recite beyond that point. This is because Taftafyah is said to be an angel, here charged with accompanying you on your journey. Apparently the thirteenth century Rabbi Samuel ben David (Rashbad) indicated in his writings that this Name equates numerically with Mwqmh,7 though the gematria of hyp+p+ is 193 and that of Mwqmh is actually only 191. Be that as it may, the important point is that you need to say that verse from Exodus up to the word “ha-makom,” and then continue by reciting: yn) Mydz rq# yl( wlp+ dxp hwc Ngm l( )bc47 l) ynymyl dwm(t# +)y M#b hyp+p+ (yb#m yn) #wb) )l N(ml Kyqxb Mymt ybl yhy yt(#(# Ktrwt yn) Mbl blxk #pt Kydwqp rc) bl lkb
2
Transliteration: Ani mashbi’a Taftafyah b’shem Ya’at sh’tamod l’yimini al tz’va al magen tzaveh pachad, taflu alai sheker zeidim, ani b’chol lev etzor pikudecha, tafash kachelev libam ani torat’cha shi’asha’ati, y’hi libi tamim b’chukecha l’ma’an lo evosh. Translation: I adjure Taftafyah in the Name of Ya’at, stand on my right on the host [forces] of the shield commanding fear, “The proud have forged a lie against me, but I with my whole heart will keep Thy precepts,” “Their heart is gross like fat; but I delight in Thy law,” “Let my heart be undivided in Thy statutes, in order that I may not be put to shame.” (Psalm 119:69, 70 and 80). Some substitute Psalm 119:80 with verse 76: Kdb(l Ktrm)k ynmxnl Kdsx )n yhy Transliteration: Y’hi na chasd’cha l’nachameini k’imrat’cha l’avdecha” Translation: Let, I pray Thee, Thy lovingkindness be ready to comfort me, according to Thy promise unto Thy servant The Name Taftafyah is also useful in cases where you did not succeed in “passing on your way in peace,” and suddenly found yourself physically confined in some sort of manner, e.g. ending with your butt inside a police holding cell. Zacutto maintained that an individual who is imprisoned could free him or herself, by using this Name as a Segulah in the following manner. The individual in question must take some water, wash his or her hands with part of it, then drink a little of the remainder, and afterwards throw the remainder out of the prison window, or pour it on the floor of the cell, whilst saying with great Kavvanah (focussed intention) Nw#)r hlyl )l yp) dm(y )lw hzh rs)mh Nm yn)ycwh lwdgh M#h hyp+p+ Transliteration: Taftafyah, ha-shem ha-gadol hotzi’eni min ha-ma’asar ha-zeh v’lo ya’amod afi lo lailah rishon Translation: Taftafyah, this Great Name will free me from this prison. I will not stay even one night.8 Amongst the other “wonders of this name,” Zacutto mentioned its use to control higher authorities (“ministers and judges”). This is achieved by means of an intense visualisation of the Name Taftafyah in pale blue whilst reciting three times with Kavvanah (focussed intention) the Hebrew phrase: rwmx ht)w hyr) yn) hyr) yn)w rwmx ht) Transliteration: Atah chamor v’ani aryeh, ani aryeh v’atah chamor Translation: You are a donkey and I am a lion, I am a lion and you are a donkey. I believe it would be better if the recipient of this action did not hear you, and that you “speak” this sentence strongly in your mind only, otherwise you are likely to get your ears boxed! Be that as it may, Zacutto assures us that following this action, you may ask from that “authority” whatever you desire.9 Also, regarding using this practice to influence those who have a most serious impact on ones personal life from authoritative angles, e.g. a king or, for that matter, the CEO of a company you may be working for, the following phrase should be written and uttered seven times: 3
Klm tryzgm lcnyw h(y#whw Ngh hyp+p+ Transliteration: Taftafyah hagen v’hoshi’ah vinatzel mig’zirat melech. Translation: Taftafyah protect me, help me, rescue me from the decrees of the King. Regarding the “you are a donkey, I am a lion” expression, it is interesting that the same phrase is used in another magical practice involving the Name Taftafyah. In this case it is employed “to see and not be seen,” that is to achieve invisibility.10 Here you have to sit in a circle that you have drawn around you, and then recite Exodus 23:20 twice up to the word “ha-makom,” as indicated earlier. Next you have to say three times to those to whom you wish to appear invisible: hyr) yn)w Myrwmx Mt) Mkynybw ynyb hyp+p+ Transliteration: Taftafyah, beini v’beineichem atem chamorim v’ani aryeh Translation: Taftafyah, between me and you, you are donkeys and I am a lion. Finally, the action is concluded by saying three times: Ngm l( )bc l( Transliteration: Al tz’va al magen Translation: On the hosts [forces] on the shield. Lastly, the Name Taftafyah is often used in protective amulets, with the six letters comprising this Divine Name positioned in the corner triangles of the hexagram.
Writing and visualising the Name in the manner indicated here, derives from its traditional association with the biblical King David who is said to have had this Divine Name engraved on his golden shield. In this regard, one of the uses of the “Universal Shiviti Amulet” pertains to being saved from belligerent people and circumstances by invoking the “Minister of Protection,” Taftafyah, whilst visualising the “Shield of David” (Hexagram) with the six letters of the Divine Name displayed on it. Similarly, to dispel anxiety and fear, one traces the Name on the central “Shield of David” (Hexagram), with the six letters of the Divine Name displayed on it, whilst simultaneously intoning “Taftafyah.”11 4
2. )lg)—Agala’a (also Agulo’o, Agula, Agli, Agila, etc.) The Name Agala’a is mainly used for personal protection in incantations and amulets. For example, it has been suggested that those who encounter a violent storm at sea, should write this Name on a reed, and cast it in the raging waters in order to calm them.12 I presume that this pertains to ones ability to find the required item to write on close at hand, hence, unless one is on land during the storm, it would be necessary to carry on ones person some pieces of reed in anticipation of the violent tempest. Another related magical method of calming an angry sea involves keeping a piece of Afikomen, that is to save a fragment of the portion of unleavened bread which is set aside to be consumed as a dessert during the Passover dinner. One is instructed to divide this portion of Afikomen into four during a tumultuous storm at sea, and to cast these four fragments into the rough waters in the four directions whilst simultaneously uttering the Name )lg), in this instance vocalising it “Agulo’o.”13 Be that as it may, the talismanic use of the Divine Name is particularly interesting. In the following Kame’a (amulet) for special protection, )lg), written in letters constructed similarly to the glyphs of the “Celestial Alphabets,” is employed in conjunction with the phrase hyh) r#) hyh) (Ehyeh asher Ehyeh—“I am that I am”) and Nm) (y#whw Ngh (hagein v’hoshi’a omein—“protect and support. Amen”).14
As shown by the dot above the Gimel, this letter is specifically strongly emphasised again, the fundamental intention being to assist and protect. In this instance the amulet is written on a kosher scroll, e.g. a clean sheet of paper. On conclusion, you roll it up from the bottom to the top. In this manner you will read the words and phrases in the correct order, if the little scroll should be unrolled. Next, the Kame’a is wrapped in a piece of red silk, and then placed inside a small silver holder which can be carried on ones person. There are also other uses made of )lg), as related in several primary texts of Practical Kabbalah.15 In fact, it is reported that this Name is good for increasing memory. In order to facilitate this, you have to write the Name on a deer skin, or clean paper for that matter, on Rosh Chodesh Nissan, i.e. the day of the New Moon marking the beginning of the Hebrew month of Nissan, and conclude by carrying it on your person attached to your right arm.16 It should be noted that Rosh Chodesh Nissan, astrologically the beginning of Taleh (Aries), is considered a most auspicious time, since it marks the first day of the first month of the Jewish Year, and some Jewish communities in the Northern Hemisphere celebrate the arrival of Spring on this day.17 Others are of the opinion that the world was created on this day, hence its annual reoccurrence brings the “rejuvenating energy of creation.”18 The Name Agala’a has power over fire, and in one of its most curious magical procedures, one which is employed to control a conflagration, you are instructed to offer semolina flour to a pre-pubescent Jewish girl, i.e. a virgin young enough not to have experienced her first period. From this flour she is to prepare a flat cake, on which you are to write the Name )lg). The entire mix is semi baked. Whilst the cake is still fairly raw, you have to take a long rough, unworked wooden stick, thrust it into the centre of the cake. Then the whole lot is held aloft whilst you say aloud the following phrase from Ester 7:8 three times:
tybb ym( hklmh t) #wbkl Mgh Transliteration: ha-gam lich’bosh et ha-malkah imi ba-bayit Translation: Will he even force the queen before me in the house? It is said the fire will then go out,19 and I am inclined to agree that the fire would indeed have gone out by the time one has completed the task of acquiring the semolina flour, finding a pre-pubescent virgin, getting her to prepare the cake mix, writing the Divine Name on it, semi-bake it, finding a rough wooden stick, shoving it into the cake, and saying the associated biblical phrase three times. In fact, the entire house might have burned down by then! Talking of fire, in one of its important magical uses the Name )lg) is employed in, as it were, a “fire and water” ritual which could be termed an act of “cutting the ties that bind.” Whilst this procedure is employed whenever necessary to shatter the baneful impact of the “evil eye,” there are some who work it once a year as part of the “renewal” activities at Rosh Hashanah. In this instance the Name is vocalised “Agala’a,” taking care to place a strong emphasis on the second syllable, i.e. the g (ga). The Name should sound “A-GAH-la-a.” If you want to aid an individual who is afflicted by the “evil eye,” you are instructed to fill a bowl with still water, and to light seven pieces of coal. Seven of those round charcoal blocks, which are normally used to burn incense, will do very nicely. When these are hot and sizzling, you loudly proclaim, even shout, Numbers 11:2 and the Divine Name Agala’a as you drop a hot coal into the water, repeating this action with each coal. The verse reads: #(h (q#tw hwhy l) h#m llptyw h#m l) M(h q(cyw Transliteration: Vayitz’ak ha-am el mosheh vayitpaleil mosheh el YHVH vatishka ha-esh Translation: And the people cried unto Moses; and Moses prayed unto YHVH, and the fire abated. It is important that you should concentrate your Kavvanah, your focussed intention, particularly strongly on the Divine Name as each coal is dropped into the bowl of water. Conclude by pouring three times a little oil into the mix. This should be a standard consumable oil, e.g. olive oil, and not of the perfumed essential oils variety. The procedure is concluded by offering the afflicted person a little of this concoction to drink, after which the entire anatomy of the said individual is smeared with the water/coal/oil mixture.20 Some might find drinking this blend of displeasing substances somewhat nauseating, however, there should be no issue regarding smearing it all over the body. Nothing a good bath will not remove.
3. Protection Incantation rrxh
mmly
###h
yyy)
klkh
tkrw
)mzh
ck(y
k##y
)ydn
b(qd
wrm)
AYYY
HShShSh
YLMM
HChRR
YAChTz
HZMA
VRKT
HKLK
AMRV
DKAB
NDYA
YShShK
In order to decipher the hidden Divine Names and Hebrew phrases, one has to read the first letter in each box (starting with the right letter in the top right box, then reading from right to left the rightmost letter in each box), followed by all the second letters, then read the third letters, and lastly repeat the procedure with all the fourth letters. The hidden phrase will then be revealed as being: 1.
Reading the first letter in each box: Upper Row: hyh)—EHYeH Middle Row: hwhy—YHVH Lower Row: ynd)—AdoNaY 2. Reading the second letter in each box: #dqm Krz( xl#y Transliteration: Yislach Ezrecha Mikodesh (Psalm 20:3 [4]) 3. Reading the third letter in each box: #” y (r lkm Krm#y Transliteration: Yishmar’cha mikol ra Y”Sh (Psalm 121:7) 4. Reading the fourth letter in each box: K)bw Kt)c rm#y Transliteration: Yishmor Tzet’cha Uvo’echa (Psalm 121:8) Translation: Ehyeh YHVH Adonai, may he send you help from (his) holiness, may he guard you from all evil (Blessed be His Name), may He guard your going forth and coming in. This magic square comprises a combination of Divine Names and Hebrew phrases, all of which were carefully intertwined into a powerful magical unit.21 It is in fact an amulet which is said to have the power of guarding the wearer against attack and abduction. It is generally a protection against malevolent forces and disease. As a talisman it is not only written on paper, or on deer skin as is so often suggested in primary kabbalistic texts, but also inscribed on a silver metal square to be worn on ones person, e.g. affixed to a chain around the upper arm; as a pendant on a chain; etc., or in the case of a parchment, rolled up inside a special Kame’a holder which is similarly carried on ones person. A further use of this magic square is its use as a protection incantation. Each of its component letters is pronounced in a special manner. These were addressed by Moses Zacutto who indicated the pronunciation of each syllable to be exactly as they appear in the words they were derived from, as shown below:22
Each group of four letters in each box is a magical word, and the entire phrase comprises twelve such four letter words, which should be uttered rhythmically, without pause, for maximum impact on ones own body, mind and soul. It is after all in ones own being where the real “sacred contact” is made, which will work the desired effect.
Here the “protection incantation” is as follows: Eh-Yee-Yee-Yee—Huh-Shuh-Shuh-Shuh— Yeh-Lah-Mah-Mah—Huh-Chuh-Ruh-Ruh Yoh-Eh-Chah-Tzay—Hay-Zuh-Mee-Ay— Vah-Ruh-Chah-Tuh—Hay-Chah-Luh-Chah Ah-Mee-Rah-Oo—Doh-Koh-Ah-Voh— Nah-Deh-Yee-Eh—Yuh-Shuh-Shuh-Chah Combining this chant with a circular stomping dance could make for a formidable magical activity, something similar to the way the native Americans stomp and chant. Of course, this action is not mentioned in the magical texts, but ritual dancing is not absent in Judaism—think of Simchat Torah,23 or even King David dancing naked in front of the Ark of the Covenant! You might also look at the interesting circumambulation practices discussed by Gershon Winkler.24 Regarding this protection amulet and chant being used for anyone other than yourself, you can indeed do so by simply focussing on the individual you wish to do it for and then consciously repeating the chant a number of times, i.e. as many as you deem necessary. A stronger method would be if you could do “identification” with that person first, and then utter the incantation while “inside” that individual, so to speak.25 In using this method, you should however always remember to “extricate” yourself from the individual in question when you have concluded the chanting, otherwise you might find yourself walking around with the “presence” of that person around you all the time. In such instances you have actually created a kind of “ibbur” (impregnation) of yourself into the being of the individual in question. Whilst such actions have indeed been employed for a variety of reasons, e.g. between masters and their disciples, it is not really desirable to impact on the private space of individuals in such an ongoing manner. I was once asked whether procedures designed for protection could be worked with ones own name and a couple of “words of power.” I thought this a fair conjecture, since there is certainly no absence of personal names and quite straightforward “power phrases” in the great number of Hebrew/Aramaic amulets which have been preserved in special collections around the globe. In fact, it should be relatively easy to construct a personal Kame’a in exactly the format we have been discussing, and work out an appropriate incantation on the same lines as well. An important factor one has to consider when it comes to “spiritual protection,” is the immediate need to stop acknowledging that “enemies” have power over one. Every time you affirm their hold over you, you disempower yourself and empower them more. This is of primary importance! Every time you feel fear, desperation, whatever it is, deliberately do something which is entirely opposite to these feelings. Stop acting on your fears. I am not familiar with any particular dangerous circumstance readers may find themselves in, but I do know that ones fears will increase every time one acts on them, and likewise enemies will become more dangerous. This is the entire secret of self-creation. You have to believe in your own strength, and then act in a manner which will empower you.26 Quoting a phrase from one of his great books, my late mentor, William G. Gray, reminds me that the most ideal way to approach all situations, whether good or bad, is to always “Be of one mind in one place at one time.”27 After having adopted such a position of mental, emotional and spiritual strength, you can take certain immediate “spiritual” steps to strengthen yourself and reduce the power of those intending you harm. I have found the following simple act, which must become virtually an automatic action, to be most effective. It becomes the foundation for any further future action one may decide to take. Here it is: 1.
Every time you “encounter” perceived enemies, either in person or in your mind, allow your entire being to face them. You do this by smiling at them from your heart. This is not a difficult thing to do. You simply imagine that your chest, in fact your entire body, is smiling. You are smiling with your whole body, rather than with your face alone. Smiling empowers you, and reduces fear. There is a great truth in the statement that “smiling improves your face value.” This is done each time you think of your “enemies” or encounter
2. 3.
them in any way through your five senses. Next, take a deep breath, and on exhalation, whilst still smiling, speak to your “enemies” in your mind, saying “You have no power over me. I give you power.” Take another breath, and on exhalation say in your mind the first six “Names” of the “Name of SeventyTwo Names.” Again these are: VEHU YELI SIT ELEM MAHASH LELAH (Pronounce: Veh-hoo Yeh-lee Seet Eh-lehm Mah-hash Leh-lah)
These six “Names” are pronounced very rhythmically one after another. Memorise these six small words, which you will find will become enormously handy for all kinds of purposes. 4. Conclude this small procedure by taking a deep breath. On exhalation “think” the following “blessing” whilst smiling warmly inside yourself, and feeling the warmth of your smile emanating from you and flowing towards your “enemies.” This blessing should also be memorised, and it can be recited in English, since, whilst we believe that the original Hebrew text has special invocatory power, we must also acknowledge that the entire action hinges on your own Kavvanah, i.e. focussed intention and attention. The “blessing” is: Mybyxl lmwgh Mlw(h Klm wnyhl) hwhy ht) Kwrb Nm) bw+ lk ynlmg# twbw+ Transliteration: Baruch atah YHVH Eloheinu, melech ha-olam, ha-gomel le-chayavim tovot, shegmalani kol tov omein. Translation: Blessed art Thou YHVH our God, King of the Universe, Who bestows favour upon the undeserving just as He has bestowed favour upon me. Amen. Again think or say the words as rhythmically as possible. 5.
Finally end the working by turning your attention to something completely different, even mundane.
Of course, when you are on your own, you can utter aloud those words which I mentioned are to be said in your mind. In revision you need to again remember the following points: 1. 2. 3. 4. 5. 6.
Take an action which is contrary to empowering your anxiety and fear; When thinking of or encountering your “enemies” in person, open your being by smiling with your entire body. You can help this along by deliberately taking deeper breaths; Take a deep breath and disempower them by smiling and thinking “You have no power over me. I give you power”; Follow this by taking another breath and, whilst still smiling, thinking the first six names of the “Name of Seventy-two Names” on the outbreath; Finish by taking another deep breath, and on exhalation think the “blessing,” again whilst still smiling a warm inner smile which emanates from your entire body towards your “enemies.” Conclude by getting on with something completely different, like getting yourself a nice cup of tea, or doing something which you really enjoy.
Now, you need to keep in mind that whilst anyone might be able to advise you and even support you, no one can help you in any other way. You need to help yourself, and it is vitally important to keep reminding yourself that your attitude controls and steers what is happening in your life. So, whilst your natural instinct in certain instances might be anxiety and fear, you need to deliberately cultivate the opposite stance.
4. Klk Khwy — Yohach Kalach This Divine Name comprises the final letters of the words of Psalm 91:11 Kykrd lkb Krm#yl Kl hwcy wyk)lm yk Transliteration: ki malachav y’tzaveh lach lishmorcha b’chol d’rachecha Translation: “For He will give his Angels charge over thee, to keep thee in all thy ways.” Regarding the word Yohach, we are informed that this is the Name of the Angel in charge of the Midot ha-Din, the “Qualities of Judgment” who is “appointed over divine vengeance,”28 as well as a reference to the “avenging sword” of God, which pertains to the sixteen drops of wine spilled during the Pesach Seder. In clarification we are told that the four letters comprising the Name Yohach (Khwy) include two ideas, i.e. YV (wy) referring to the number sixteen and Hach (Kh) meaning “striking.”29 Hence the sixteen drops of wine spilled during the Passover dinner, are said to indicate the sixteen edges of the “avenging sword” and also the Name by means of which Egypt was struck with the ten plagues recounted in the Hebrew Bible.30 We are told that the remarkable powers of the sixteen-edged divine sword include the ability to “diminish the powers of the pestilence and other mazikin (malevolent forces)” and the granting of a “meaningful life.”31 Now, whilst the combination Yohach Kalach is found in many Hebrew amulets, there are several instances in which the Name Yohach is used without the accompanying Kalach. For example, I was taught to utter it seven times in rapid succession as an aid in solving difficult problems. However, Moses Zacutto mentioned a similar technique,32 but in this instance this Divine Name is part of a set of five names, both divine and angelic, uttered seven times to invoke powerful “spirit intelligences” directly associated with these names, in order to find a solution to any difficult problem. The five names are: l)yzw( l)yrcn dkrmc hyp+p+ Khwy Transliteration: Yohach Taftafyah Tzamarchad Natzari’el Ozi’el We easily recognise the first two Divine Names, since we are addressing these in some detail in this book, and the concluding two Angelic names are equally decipherable, since they derive respectively from the roots rcn (Natzar—“to watch,” “guard” or “preserve”) and zw( (Oz—“to take refuge”). Hence, these Angelic names could be interpreted “My guardian is El” (Natzari’el) and “My refuge is El” (Ozi’el). Very potent spirit forces to invoke in difficult situations. Tzamarchad, the remaining Divine Name in the centre, which is often linked to Taftafyah and Yohach Kalach in Jewish magic,33 is derived from the concluding letters of the first five verses of Genesis chapter 1. This Name is employed to bring confusion in the mind of the individual against whom it is directed.34 On the other hand, Henry Cornelius Agrippa, the Renaissance Christian Kabbalist, claimed dkrmc and its sister equivalent wwwwb, constructed from the first letters of the same verses in Genesis, are used respectively on the front and back of an amulet “against the affrightments and mischief of evil spirits and men, and what dangers soever, either of journey, waters, enemies, arms.....and by this 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.”35 Here are the diagrams of this amulet portrayed as it appeared in the original Latin edition of Agrippa’s “Occult Philosophy.”36
Agrippa’s version of the Name dkrmc is however faulty. The last letter should be a Dalet (d) and not a Chet (x) or a Heh (h), these being often portrayed in the same manner in the writings of the Christian Kabbalists. As is so often the case with Hebrew glyphs in Renaissance Latin works, it is difficult to distinguish between several letters, as for example in the case of the letter b (Bet) and k (Kaf) used in the amulet currently under discussion. Hence, the Bet in this unique Name has been mistakenly portrayed a Kaf in both translations as well as in later plagiarised offerings of Agrippa’s work.37 Be that as it may, there is a lot more to this very powerful Divine Name, which is directly related to the most primordial act of creation, as depicted in those biblical verses it was derived from. It has been suggested that its pronunciation should be Tzemiroch’da, this being in accordance with the vowels associated with its component letters in the said verses of Genesis, i.e. Tze — ha-aretz (Cr)h—“the earth” [verse 1]) Mi — ha-mayim (Mymh—“the waters” [verse 2]) Ro — or (rw)—“light” [verse 3]) Ch — ha-choshech (K#xh—“the darkness” [verse 4]) Da— echad (dx) —“One” [verse 5]) These words represent the coalescing of “Earth” and “Water,” “Light” and “Darkness,” i.e. “elemental forces” made “One” in Tzemiroch’da.38 Talking of “elemental forces” reminds me of yet another application of Yohach in combination with other Divine Names, one again designed to control storms at sea. To achieve this objective and to be saved from the violent torrent, it was recommended that one etches the combination hy Khwy why (YHV Yohach YH) into the mast of a ship. Be that as it may, it is worth noticing that the combination Klk Khwy (Yohach Kalach) is quite common in protection amulets, and it is often employed in conjunction with other names, such as the earlier discussed Achatri’el (l)yrtk)) as shown below:
Khwy Klk l)yrtk)
In this specific instance we are told that there are malevolent “Spirit Forces” called tyr (Re’it or Rit[?]), who are inclined to attack and kill the humans they encounter. To protect ourselves against all pernicious powers of this nature, or to generally “clean” a home of an unfavourable spiritual ambience, i.e. of its negative psychic atmosphere, as it were, we are instructed to work a special protection ritual.39 First the room in which you are working is smoked with a piece of lit sulphur. You then commence the creation of a protection amulet by writing at the top of a “kosher scroll,” i.e. parchment or a clean sheet of white paper, the Divine Name Nwryrdh (Hadiriron), and directly underneath it: qtrwc qynt) hpw+n hpw+x hpw+) hpw+) tw)bc
Amongst this set of Divine Names, collectively termed the “signature of God,” three are easily identified, i.e. Tzva’ot, Atneik and Tzortak. The remaining Names are somewhat obscure. I suspect they are related to the earlier discussed Tiftufyah, and hence could be voiced Itufah Itufah Chitufah Nitufah. As seen earlier in terms of that specific enunciation of the Name Taftafyah, they might well be based on the word pw+ (Tuf) meaning “to drip” or “to sprinkle,” as in p+p+ yrh w+p#w My+pw# (shoftim v’shiftu harei tiftuf—“they judged the dripping mountains”), a phrase which we noted pertains to control over malevolent forces.40 Be that as it may, it would seem that in this instance the actual vocalisation of these words is not of much importance, since these Divine Names are actualised, so to speak, by being moistened with ones personal body fluid. This is achieved by licking the Divine Names written on the parchment, and then to conclude the action by quaffing a little water.41 Following this portion of the instruction, you have to wait three days, after which you continue with the next stage of the ritual procedure, by writing the first six “Names” of the “Shem Vayisa Vayet” (Name of Seventy-two Names), these being: hll #hm Ml( tys yly whw Next write the following below these Names: My#wdqh Kytwytw) b~( M# xkb [.....fill in personal name.....] )prty# ldgh M#h Kmdq Nm )w)r )hy Transliteration: Yehe rava min kod’mecha ha-shem ha-gadol sheyit’rafeh [.....fill in personal name.....] Bechoach shem AyinBet otioteicha ha-kadoshim Translation: Your Name will be greater than it was before, he will heal through the power of the holy letter-signs of the Name of Seventy-two. Finally, the procedure is concluded by drawing the image comprised of the Yohach Kalach Achatri’el combination mentioned earlier, and then to carry the entire construct, now a fully functional Hebrew amulet, on your person.42 The power of the amulet is enhanced by the presence of the first six letter-sign combinations from the Shem Vayisa Vayet. The “Name of Seventy-two Names” is understood to govern everyone and everything throughout manifestation. It does not only have rulership over the physical, e.g. bodies, limbs and ligaments, but also reigns over spirit forces like the Shedin, Lilin, Ruchin, Mazikin, Se’irim, etc. As you probably noticed, the Divine Names addressed separately in this text, are often employed conjointly. An interesting example is the combination: hgwbz) dkrmc Klk Khwy Mysnwyd Myspsp Mtsp Mtqn) Transliteration: Anaktam Pastam Paspasim Dionsim Yohach Kalach Tzamarchad Azbugah These Names are combined in a Kame’a for a boy who is afraid, terrified, or suffering from fear.43 To construct the amulet, one has to write the Divine Name combination, and then add: d(w hls xcn Nm) (r rbd lkm hzh dlyl wrm# Transliteration: Shmoro la-yeled ha-zeh mikol davar ra, omein netzach selah va-ed Translation: Protect this child from every evil thing, amen victory selah forever.
As simple as that!
Notes and Bibliography: 1. 2.
3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.
22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33.
34.
Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999. Scholem, G.: Kabbalah, Keter Publishing House, Jerusalem 1974. Gutman, J.: The Jewish Sanctuary, Brill, Leiden 1984. Grafton, A. & Sirtaisi, N.G.: Natural Particulars: Nature and the Disciplines in Renaissance Europe, MIT Press, Cambridge 1999. Epstein, M.M.: Dreams of Subversion in Medieval Jewish Art and Literature, The Pennsylvania State University Press, Pennsylvania 1992. Zacutto, M.: Shorshei ha-Shemot, Op. cit. Ibid. Ibid. Ibid. Ibid. Mizrachi, E.A.: Refuah v’Chayim m’Yerushalayim, Defus Yehudah vi-Yerushalayim, Jerusalem 1931. Zacutto, M.: Shorshei ha-Shemot, Op. cit. Ibid. Ibid. Ibid. Ibid. Ibid. Ibid. Ibid. Shkalim, E.: A Mosaic of Israel’s Traditions: Unity through Diversity, Op. cit. Trugman, A.A.: Seeds and Sparks Inspiration and Self- Expression Through the Cycles of Jewish Life, Targum Press, Southfield 2003. Zacutto, M.: Shorshei ha-Shemot, Op. cit. Ibid. Zacutto, M.: Shorshei ha-Shemot, Op. cit. Schrire, T.: Routledge & Kegan Paul, London 1966. Shachar, I.: Jewish Tradition in Art: The Feuchtwanger Collection of Judaica, transl. R Grafman, The Israel Museum, Jerusalem 1981. Zacutto, M.: Ibid. Keene, M.: This is Judaism, Stanley Thornes (Publishers) Ltd., Cheltenham 1996. Winkler, G.: Magic of the Ordinary, North Atlantic Books, Berkeley 2003. Swart, J.G.: The Book of Self Creation, The Sangreal Sodality Press, Johannesburg 2009. Ibid. Gray, W.G.: Western Inner Workings, Sangreal Sodality Series Volume 1, Samuel Weiser Inc., York Beach 1983. Hoffman, L.A.: My People’s Passover Haggadah: Traditional Texts, Modern Commentaries, Jewish Lights Publishing, Woodstock 2008. Isserles, M.: Sefer Darchei Moshe, Fiyorda 1760. Hoffman, L.A.: Ibid. Gumbiner, A.A.: Sefer Magen Avraham, Amsterdam 1732. Kanarfogel, E.: Peering Through the Lattices: Mystical, Magical, and Pietistic Dimensions in the Tosafist Period, Wayne State University Press, Detroit 2000. Zacutto, M.: Shorshei ha-Shemot, Op. cit. Ibid. Palagi, C.: Refuah ha-Chayim, Jerusalem 1908. Trachtenberg, J.: Jewish Magic and Superstition: A Study in Folk Religion, Behrman’s Jewish Book House Publishers, New York 1939. Schrire, T.: Hebrew Amulets, Op. cit. Davis, E. & Frenkel, D.A.: Ha-Kami’a ha-Ivri: Mikra’i Refu’i Kelali im Tatzlumim v’Iyurim Rabim, Machon l’Mada’e ha-Yahadut, Jerusalem 1995. Schrire, T.: Ibid. Davis, E. & Frenkel, D.A.: Ibid.
35. 36. 37.
38. 39. 40. 41. 42. 43.
Agrippa, H.C.: Three Books of Occult Philosophy, transl. J. Freake, Gregory Moule, London 1651. Budge, E.A.: Amulets and Talismans, University Books, New York 1968. Agrippae ab Nettesheym, H.C.: De Occulta Philosophia (Libri III), Apud Godefridum & Marcellum, Beringos, Fratres 1550. Agrippa, H.C.: Three Books of Occult Philosophy, Op. cit. Barrett, F.: The Magus or Celestial Intelligencer, being a Complete System of Occult Philosophy in Three Books, University Books Inc., New York 1967. Zacutto, M.: Shorshei ha-Shemot, Op. cit. Ibid. Ibid. Ibid. Ibid. Ibid.
(The End)
