Swart, Jacobus G.: Magical Workings to Manifest Prosperity

Magical Workings to Manifest Prosperity 1. Magical Seals a. Livelihood, Income, Benefaction & Benevolence In this particular system of “magical seals” being employed to encourage benefaction or a good livelihood, it is interesting that both the initials and the concluding letters of the opening three words from Psalm 145:16 are utilised towards this purpose. The verse reads:

Kdy t) xtwp Transliteration: Pote’ach et yadecha Translation: Thou openest Thy hand In this instance the said the Magen David can be, as it were, “loaded” with either the initials or with the concluding letters of the mentioned three words. Otherwise the said Hebrew glyphs concluding letters can be employed, and thus there are three possible chotamot (seals) to be utilised in the encouragement of a good living:

b. Commencing a New Creative Venture

Origin: hk)lmh y#(b bl Mkx lk w#(yw [Exodus 36:8] Transliteration: va-ya’asu chol chacham lev b’oseh ham’l’achah Translation: And every wise-hearted man among them that wrought the work made

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c. Success in Business Endeavours

Origin: Myrcmm l)r#y t)cb [Psalm 114:1] Transliteration: B’tzed Yisra’el mimitzrayim Translation: When Israel came forth out of Egypt d. Success in General

Origin: Mym yglp l( lwt# C(k hyhw [Psalm1:3] Transliteration: v’hayah k’etz shatul al palgei mayim Translation: And he shall be like a tree planted by streams of water

2. Sweetening Harsh Judgements One of the most interesting uses of the “Forty-Two Letter Name” as well as the Ana Becho’ach prayer, pertain to what is called “sweetening the harsh judgments” associated with money, or more correctly, the “giving of money.” In this regard Nachman of Bratzlav said “Money is related to strict judgments” and that “it is necessary to sweeten the severe judgments at their root, which lies at the level of Binah, ‘Understanding,’ as it is written, ‘I am understanding, power is mine’ (Proverbs 8:14). This is why the Tzaddik places his hands upon the money in order to sweeten the judgments. For there are three ‘hands’ in Binah: the ‘great hand’ (Exodus 14:31) and the ‘strong hand’ (Deuteronomy 7:19) etc., which together make up the ‘high hand’ (Exodus 14:8). When the money—i.e. the severe judgments—comes to the hands, which allude to the three hands of Binah, the judgments are sweetened at their source. The severe judgments have their hold in this world of Asiyah. They must be sweetened by means of the three hands in each of the three higher worlds, Atzilut, Bri’ah and Yetzirah. When one sweetens the severe judgment in the world of Asiyah through the three hands in the world of Yetzirah, the judgment is sweetened through the Name of Forty-two letters contained in the prayer ‘Ana Becho’ach’: the numerical value of the Hebrew letters of the word dy 2

(Yad—‘hand’) is 14 [y = 10 + d = 4 = 14], and 14 x 3 = 42. In the world of Bri’ah the judgment is sweetened through the Names EHYeH and YHV, the numerical value of whose letters also adds up to 42. Higher still, in the world of Atzilut, the judgment is sweetened through the forty-two letters of the Name of YHVH, its expansion (MaH) and the expansion of the expansion—altogether 42 letters, three times Yad (14)..... It is most important not to be stingy in the amount of money one gives in order that no severe judgments should remain hovering over one. It takes exceptional wisdom to know exactly how much a particular person should give to make sure that no harsh judgments remain.” Nachman of Bratzlav said that music, “singing, dancing and clapping ones hands rhythmically would ‘sweeten harsh judgments’.” Now, we should consider the “three hands,” these being the “Great Hand” and “Strong Hand” between which is envisioned the third titled the “High Hand.” Again, as mentioned previously, “the two ‘hands’ are actually ones own hands, and the third ‘hand’ comprises the ‘Divine Power’ which flows between your hands into the money intended as a donation. Likewise you are in fact Binah, and thus the quoted verse from Proverbs, ‘I am understanding, power is mine’ (8:14), pertains directly to the donor who places his or her hands on, and directing the power of the ‘third hand’ into, the money.” We are informed that one may “sweeten” the “severe judgment” in the “World of Asiyah” by means of the “Name of Forty-two letters contained in the prayer ‘Ana Becho’ach’.” We were also informed that the gematria of the word Yad (hand) is 14—the value of the letters comprising the Hebrew word, as well as the number of digits of the fingers of each hand, hence the combined value of the three hands is 42, thus aligning with the “Forty-two Letter Name.” In the case of the “rectification” of the “harsh judgments” in the world of Yetzirah, which, according to my late Mentor, pertained to the “mind,” I was instructed to place my hands on the money, and then to whisper the seven sets of letters with great concentration, whilst letting the power of the “Fortytwo Letter Name” flow through my hands into the money. Next, I would turn my attention to the seven letters comprising the Names hyh) (EHYeH) and why (YHV), the letters of which correspond respectively to the seven sets of letters comprising the “Forty-two Letter Name.” Then, continuing along the same lines, I would keep my hands on the money whilst turning my attention to my heart—which I was told is the place in my anatomy which is most closely associated with the “World of Soul” (Bri’ah-Creation). There I would sense (have a “feeling appreciation” rather than a “thinking” one), the letters comprising why hyh) . Then, when ready, I would take a deep breath and on the exhalation would express EHYEH YHV in my mind, whilst allowing their power to flow via my hands into the money. Lastly, one would need to work on the level of “Atzilut,” the “World of Emanation” which corresponds to “Spirit.” In this case we employ one of the “milui” (expanded spellings) of the letters comprising the Ineffable Name. As observed earlier, there are four such spellings, the one being employed in this instance being:

)h w)w )h dwy Yod-vav-dalet Heh-alef Vav-alef-vav He-alef The gematria of this full expanded spelling of the Ineffable Name is 45 [y = 10 + w = 6 + d = 4 + h = 5 + ) = 1 + w = 6 + ) = 1 + w = 6 + h = 5 + ) = 1 = 45], hence it was titled hm (Mah [ m = 40 + h = 5 = 45]) or the “Forty-five Letter Name of God.” What is of particular interest to us here, is the further expansion of the ten letters comprising this Name as shown in the following table:

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y (Yod)

y (Yod)

y (Yod) w (Vav) d (Dalet)

w (Vav)

w (Vav) ) (Alef) w (Vav)

d (Dalet)

d (Dalet) l (Lamed) t (Tav)

h (Heh)

h (Heh) ) (Alef)

) (Alef)

) (Alef) l (Lamed) p (Feh)

w (Vav)

w (Vav) ) (Alef) w (Vav)

) (Alef)

) (Alef) l (Lamed) p (Feh)

w (Vav)

w (Vav) ) (Alef) w (Vav)

h (Heh)

h (Heh) ) (Alef)

) (Alef)

) (Alef) l (Lamed) p (Feh)

h (Heh)

w (Vav)

h (Heh)

Counting the letters comprising the four letters of the Ineffable Name; the ten letters spelling the letters according to Milui d’Alfin (Alef filling); and the twenty-eight letters spelling the ten letters of the “Mah” expansion, we arrive at the forty-two letters mentioned in the quote. The entire set is also divided into three groups of fourteen letters each. The first set, pertaining to the “High Hand,” comprises the initial four letters of the Tetragrammaton plus the ten of the “Mah” extension. The second set, related to the “Great Hand” (Gedulah), comprises the fourteen letters in the third column of the upper table, these being the sub-sub-spellings of the first two letters of the Ineffable Name (hy). The third set, aligned to the “Strong Hand” (Gevurah), comprises the fourteen letters in the third column of the lower table, these being the sub-sub-spellings of the last two letters of the Ineffable Name (hw). The last twenty-eight letters, i.e. the ones divided into two groups of fourteen letters, are also subdivided into ten groups corresponding to the ten 4

fingers. This further extension of the “Mah” spelling of the Ineffable Name, is depicted in a famous illustration shown below:

Reading from right to left in the normal Hebrew manner, the two letters at the bottom of each hand spells the Ineffable Name, hwhy. The ten fingers depict the “Milui d’Alfin,” i.e. the full spelling of the Explicit Name employed in this instance. Note the curious way in which this is done: Right Hand y— y (middle finger) – w (ring finger) – d (little finger)

h— h (thumb) – ) (forefinger)

Left Hand w—w (middle finger) – ) (ring finger) – w (little finger)

h— h (thumb) – ) (forefinger)

The twenty-eight digits of the fingers are aligned with the sub-spelling of each of the letters comprising the “Mah” expansion of the Ineffable Name. The figure twenty-eight pertains to Ko’ach [k = 20 + x = 8 = 28], the Hebrew word meaning “might” or “strength”—the fundamental spiritual power of the “Ana Becho’ach” prayer. Lastly, the fingers of the hands are arranged in the shape used during priestly blessings, each indicating the letter # (Shin), the initial of the Name yd# (Shadai), thus invoking the power and protection of the Almighty. So, to conclude the practice of lightening the “severe judgments” by means of Atzilut (World of Emanation), one would mentally spell the combination of forty-two letters comprising the “Mah” expansion. One starts with the four letters of the Ineffable Name, sensing them as if they were the size of mountains, then doing the same with the next ten letters, dividing these into four groups, each aligning with one of the letters of the Ineffable Name—three letters for y (Yod); two letters for h (Heh); three letters for w (Vav); and two letters for the second h (Heh). This act constitutes “attachment” to the powers of the “High Hand,” which must now be expressed through the fingers of your two hands. This is done by dividing the final twenty-eight letters into two groups of fourteen letters each, and in turn arranging these over the joints of the fingers in the following manner. Commencing with the right hand, the one called the “Great Hand” (Gedulah) linked to the first two letters of the Tetragrammaton (hy), you visualise and sense the first fourteen letters inside your fingers in the following manner: 5

1. 2. 3.

the first three letters y – w – d (Yod-Vav-Dalet) correspond to the three digits of the right middle finger; the next three letters w – ) – w (Vav-Alef-Vav) correspond to the three digits of the right ring finger; and the succeeding three letters d – l – t (Dalet-Lamed-Tav) correspond to the three digits of the right little finger.

Collectively these three fingers and their associate letters comprise y (Yod) in the Ineffable Name. Next one continues with the two sets of letters and fingers comprising the first h (Heh) in the Tetragrammaton, like this: 1. 2.

the h – ) (Heh-Alef) correspond to the two digits of the right thumb; and finally the ) – l – p (Alef-Lamed-Feh) correspond to the three digits of the right index finger.

The sequence continues with the left hand, termed the “Strong Hand” (Gevurah), which in this instance is linked to the last two letters of the Tetragrammaton (hw). Again we visualise and sense the concluding fourteen letters inside the fingers in the following sequence: 1. 2. 3.

the first three letters of the remaining set w – ) – w (Vav-Alef-Vav) correspond to the three digits of the left middle finger; the next three letters ) – l – p (Alef-Lamed-Feh) correspond to the three digits of the left ring finger; and the succeeding three letters w – ) – w (Vav-Alef-Vav) correspond to the three digits of the left little finger.

Again these three fingers on the left hand, as well as their associated letters, collectively comprise the w (Vav) of the Ineffable Name. The remaining letters associated with the concluding h (Heh) in the Tetragrammaton, are aligned with the last two fingers of the left hand like this: 1. 2.

the h – ) (Heh-Alef) correspond to the two digits of the left thumb; and the final ) – l – p (Alef-Lamed-Feh) to the three digits of the left forefinger.

Finally, having visualised and sensed these letters flaming, as it were, inside the digits of one’s hands, one concludes by silently taking an inhalation and then exhaling the collective power of the invoked forces into the money upon which one’s hands are resting. I think this description more or less covers the main aspects of the practice. Personally I commence and conclude the entire procedure with chanting the Ana Becho’ach prayer. It is worth noting that the ten fingers collectively represent the letter y (Yod). The gematria of y is 10, a number inclusive of all, and therefore called the “complete number.” r#( (Eser), the Hebrew word for “ten,” has the same spelling as Osher (r#(—“wealth”). From this it is understood that real abundance must be all-encompassing and without deficiency. So, small as this letter is, it is great in meaning. After all, we are reminded that the letter Yod encompasses the beginning and the end of writing. Its singularity is said to be designated by the word Yachid (dyxy—“single”), indicating the “Singular Master,” the Divine One who is “a complete and absolute unity.”

3. Amulets for Wealth & Happiness I thought I would end this book with a very special Kame’a which, whilst useful for a variety of intentions, was employed for the purpose of acquiring wealth. 6

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An associate, who utilised this amulet for “financial” reasons, informed me that since he personally found it difficult to recreate this Kame’a by hand, he thought he could get equally good results if he printed a good electronic image of the Kame’a on the finest paper or board. This is quite acceptable, since printed copies of amulets have been in use since the invention of the printing press, and these have turned out to be quite efficacious. Since the basic intention of my associate was to use this Kame’a to generate circumstances which would afford him the greatest opportunity to acquire financial freedom, he decided to employ Hebrew words pertaining to “wealth,” specifically:

r#( Ashar — to be rich/to become rich Osher — Wealth r#(h He’eshir — to gain riches r#(th Hit’asher — to enrich oneself The word r#(th (Hit’asher) was selected, since it referred directly to acquiring personal wealth, and what is more, it included the other listed terms. Next the individual letters comprising the chosen Hebrew word are traced amongst the set of letters in the uppermost column of the Kame’a. This specific sector comprises a set of unique Divine Names including, as indicated in bold in the following illustration, the “Forty-two Letter Name”:

w)y)w hp( m)w tp(wwt hwhw))bb dx)ybw(wlqwyl)whwhb)w+kh))w gtcr+b #kydgn n+#(rq ctygb) wlmk#b tycwq# qzplgy (n+bqx b))wml)y # b( bykyw ( kyw ( )ynw The individual, who employed this Kame’a in this most beneficial manner, informed me that he was extremely careful in selecting in the exact order the letters comprising the Hebrew word related to his objective. Furthermore, he ensured that the component letters were not located amongst glyphs which might trigger consequences countering his basic intention. Tracing the letters of the word r#(th in the top column of the Kame’a, the first two letters of the chosen term, th, are readily at hand in the first row, and what is more these letters are located with a Vav (w), the sign of connection and continuation, on either side. Whilst the next letter, (, the first letter of Osher (wealth) and Ashar (to be rich), also appears in the first row, the same letter in the second row was selected, since in this case the glyph is again conveniently supported on either side by a Vav (w), as shown in the following illustration:

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w )y) w hp(m)w tp(ww

th w h w ) ) b b

(wlqwyl)whwhb)w+kh))w t c r + b # k y d g n n + #(r q c t y g b )

dx)ybw g

wl mk # btycw q #qz plgy(n +bq x b))w ml)y # b( bykyw (kyw ( )ynw

My associate carefully avoided the combination of three letters reading #(r in the third row, since these comprise a term which in this exact order reads Ra’ash, a word meaning “to quake,” “quiver,” “shake”and an “earthquake.” Besides, the letters are part of N+#(rq, the second set of six letters in the “Forty-Two Letter Name” which, we noted earlier, is sometimes read “KRA SaTaN” (“away Satan”)—all much too insecure and unpleasant associations when it comes to the fulfilment of the current objective. As it is, the remaining two letters, r#, appears in the correct successive order further along in the same row. What is more, they are conveniently positioned in such a manner under the selected ( in the second row, so as to form a triangle comprising the exact terms (Ashar and Osher) related to his specific intention, e.g.:

This kind of formula is well aligned with this Kame’a, in which portions of Divine Names feature in exactly this format. For example, note the portions of the “Name of Forty-two” appearing upside down in the circle located centre left in the Kame’a. Here we have the first three sets of this enigmatic “Name,” each set comprising the standard three letters. They are arranged in the shape of a triangle with three dots placed above the central letter of each group, like this:

Depicting those specific portions of the “Forty-two Letter Name” in this manner, reveals a fourth set of three letters from this Divine Name, as indicated by the triangle of dots respectively placed above the letters. Now, having superimposed the word pertaining to his personal aim onto the very special set of Divine Names comprising the upper block of the Kame’a, my associate decided to highlight the component letters in gold, and again he was most careful to do this in their exact order of appearance: h – t – ( – # – r, so as to trace the exact spelling in Hebrew of his intention which is “Hitasher”—“to become enriched.” 9

Next he “bound” himself, as it were, to the Kame’a by vocalising and tracing the Divine and Angelic Names in the locales in his own body which correspond to the exact positions indicated in the central framed figure in the amulet. He intended himself to be the living expression of this image, and he did this in the following manner: A.

Starting under the chin, moving up round the left side and down the right side, he uttered and mentally traced the words tw)bc hwhy dyxy yd# hyh) r#) hyh) (Ehyeh Asher Ehyeh Shadai Yachid YHVH Tzva’ot) around his head.

B.

This was followed by verbalizing and tracing the words hy (Yah) over his right eye and tw)bc (Tzva’ot) down his right temple and cheek, followed by tw)bc (Tzva’ot) traced up his left cheek and temple, then again hy (Yah) over the left eye, and finally concluding with the uttering of the Divine Name l)yrtk) (Achatri’el), simultaneously tracing it along his nose downwards to his mouth as shown in the accompanying illustration.

C.

Next, he brought his attention to his neck and throat. Focussing on the left side of the neck, he uttered ynd) hyh (Hayah Adonai) and mentally traced the first word down the left side of the neck, continuing with the second along the left shoulder. This was followed by shifting his attention to his throat, then uttering and tracing hl) hwh (Hoveh Elah) down the throat and tracing into the upper chest. He concluded this portion of the procedure by mentally tracing and uttering yd# hyhyw (v’Yiyeh Shadai) down the right side of the neck and along the right shoulder.

D.

Continuing the procedure, the name of Archangel Nwr++m “Metatron” was traced and uttered down the right arm, and the procedure repeated with the angelic name Nwryxpcwy (Yotzaf’chiron) traced and uttered up the left arm, as shown in the illustration.

E.

Attention was next brought to the upper torso, directly below the shoulders. Commencing at the top of the torso, the Names of ten Archangels were vocalised and traced in layers on the body in the following manner: l)kym (Micha’el) top right and l)pr (Raphael) top left; l)yqdc (Tzadki’el) next layer right and l)ynp (Pani’el) left; l)ymxr (Rachmi’el) ensuing right and l)yrwn (Nuri’el) left; l)yzr (Razi’el) following right and l)ypwy (Yofi’el) left. Then why (YHV—IAO) was uttered and traced five times from right to left at navel level, and this portion of the procedure concluded with l)y#m# (Shamshi’el) being traced on the lower torso right and l)wxy (Yecho’el) correspondingly left.

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F.

This procedure of vocalizing and tracing of Divine and Angelic Names on his body, was concluded with the utterance of )lg) (Agala’a) down the right leg and hyh) (Ehyeh) along the right foot, concluding with hyh) (Ehyeh) along the left foot and finally tracing )lg) (Agala’a) up the left leg.

G.

The entire procedure was concluded by encircling the body, as it were, with a shield of force generated by the Names of ten Archangels vocalised and traced around the body—five upwards from the left foot around the left side to the top of the head, and five downwards round the right side back to the right foot. These are:

l)yrw) (Auri’el [Uri’el]); l)yrkz (Zachri’el); l)why (Yeho’el); l)y+lm (Malti’el); l)yzr (Razi’el). Right Down: l)yrbg (Gavri’el); l)ydws (Sodi’el); l)ymwr (Rumi’el); l)ydsx (Chasdi’el); l)yrm# (Shamri’el).

Left Up:

Having, as it were, “charged” his body, mind and soul with Angelic and Divine Names, my associate focussed on the intention specific to his current use of this Kame’a, which, as said, pertained to the generation of personal material wealth. He informed me that he mentally scanned the rows of letters comprising the Divine Names in the top column of the Kame’a, briefly pausing on the letters comprising the Hebrew term aligned with his intention, and uttering the appropriate sounds associated with these letters. For example, when he reached the golden letters th in the first row, he would pause briefly, look at the letters and say “Hit,” then continue scanning until he reaches the chosen golden ( in the second row, again pausing momentarily and uttering “Ah.” He would continue tracing along the letters until he reaches the golden # in the third row, when he would commence sounding “Sh” whilst continuing to scan to the golden r, when he concluded the utterance sounding “Sher.” He told me that he repeated this action three times, since he considered this repetition to be in harmony with the three letters of the word “Osher”—“Wealth.” Afterwards he collectively “flashed,” so to speak, the five golden glyphs comprising his “magic word,” simultaneously vocalizing it (“Hit’asher”). This he felt he needed to do seven times. In conclusion, my associate sat down comfortably, closed his eyes, and, whilst relaxing into the seat, commenced a “Hagah” (mantra) comprising the first row of Divine Names in the upper right hand column— yx yd# dyxy yd# (Shadai Yachid Shadai Chai). He indicated that he had chosen this specific phrase with the intention of using it continuously, literally round-theclock, until the achievement of his aim. He specified that whenever he felt the need to do so, he would retrieve his Kame’a and “flash” his “magic word” in the manner described earlier. My associate has since achieved the sought after result, and is presently using the same Kame’a for a different intention, perhaps one related to the pure delight of aligning ones body, mind, soul and spirit with the “forces” inherent in the Divine and Angelic Names. 11

4. Wealth & Success There are many interesting Segulot (magical actions or “remedies”) employed for the “invocation,” as it were, of “abundance.” These range from the simplest requirements as far as livelihood is concerned, to “incantations” in which the invocant is literally seeking cartloads of superabundant rewards for personal benefit and enjoyment. “And why not?” My late friend Nechamah Schiff would have said, “you only get what you think you deserve!” There are many amulets pertaining to acquiring wealth and encouraging success in ones monetary affairs, of which we are able to share only a few in this already overly large tome on Hebrew magical seals and amulets. In this regard, the following “letter square” comprises the simplest amulet employed for success in business:

d

+

)

z

h

t

d

h

d

To date I have not found information regarding the origins of this amulet, or any details as to the meaning of its content. However, in this instance the only requirement is to inscribe the image, i.e. lines and letters, on a small leaden or pewter disc or square, and then to carry it on your person in all circumstances, whether these be social or business.36 As far as improving financial earnings is concerned, we are informed that the following “Kamea for success” from the Book of Raziel,37 is employed to expedite this very purpose, and, with Divine support, to also have great success in all manner of negotiations:

The biblical phrase associated with this Kamea is Psalms 45:4 [5] reading: Krwtw qdc hwn(w tm) rbd l( bkr xlc Krdhw Knymy tw)rwn Transliteration: va-hadarcha tz’lach r’chav al d’var emet va-an’vah tzedek v’torcha nora’ot y’minecha Translation: And in thy majesty prosper, ride on, in behalf of truth and meekness and righteousness; and let thy right hand teach thee tremendous things. It is worth noting that Psalm 45:4 [5], the verse associated with the amulet in question, was itself 12

sometimes reconstituted into a set of ten Divine Names employed to enhance or expand, as it were, the “powers of success” in amulets constructed for financial matters, or as an additional aid to furthering success in business. The Names are: nwlx wqdl rdbc )crK wh)r Ktwmd nynth ym(ww rwbk Kt(r As you have probably noticed, the first letters of the ten Divine Names, read in the normative manner, incorporate the first two words of the verse and the first two letters of the third word. Next, reversing the flow, i.e. commencing with the second letter of the tenth Name, then reading backwards the second letters of the other Names and working upwards towards the first Name, will offer us the concluding letter of the third word, the fourth, fifth and sixth words of the verse in question, as well as the first letter of the seventh word. Continuing the flow by reversing direction again and reading the third letter of each Name back down to that of the tenth Name, will in turn provide the remainder of the seventh word, the eighth word, and the first three letters of ninth word. Finally, reversing the flow once again and reading the fourth letters of the ten Divine Names backwards and upwards, we are presented with the last two letters as well as the concluding two words of Psalm 45:4 [5]. This is certainly one of the most interesting ways, amongst the many employed in the construction of highly specialised Divine Names from unique Biblical verses. However, as far as the use of this verse in the current amulet is concerned, the appropriate word to keep in mind is xlc (Tzelach), translated “prosper” in the English Bible. However, it also means “succeed” which is the fundamental intention behind this amulet. In fact, the Kamea construct comprises mainly the word xlc (Tzelach) and some permutations of the same, e.g. xcl top left and twice lcx located bottom right and left. In this regard it should be noted that writing permutations of words representing vital components of the basic intention of the individual requiring an amulet, is fairly common in Hebrew amulets. Beside the term Tzelach and its permutations, we note the combination hy (Yah) which is an acknowledged abbreviation of the Ineffable Name, and a Divine Name in itself. The double YH appearing in the amulet could be read conjointly, i.e. Yiyeh meaning “will be.” As you probably noticed, there are also two adjacent letters ) (Alef) positioned centrally, and separated by a short vertical line with a circle on top which divides the amulet in half. I do not recall these two letters Alef in the amulet being always read conjointly. However, I was informed that they are in fact abbreviations of Hebrew words. As it is, there are literally thousands of abbreviations in the Hebrew language, especially in Rabbinical and Hebrew spiritual literature. In fact, there are so many, that the average individual who speaks Hebrew as his or her mother tongue, is unfamiliar with most of them. If we read the double )) combination as a Hebrew abbreviation, it could have a number of meanings, depending on context, e.g. Amen Amen; Adonai Elohecha (Lord your God); Ani Omer (I say); etc. In the current instance the abbreviation could well mean Amen Amen, but I have also been told that each of these letters in combination with the first two letters of the Ineffable Name repeated in the amulet, are hidden references to the Sacred Name hyh) (Ehyeh). The bottom portion of the Amulet comprises three images of the “Shield of David,” on each of which are superimposed the four letters comprising the Ineffable Name, as well as yd# (Shadai), the great Name of Protection. It should be noted, there is also a set of Divine Names affiliated with this “Amulet for Success” we are addressing, the one given in the printed text of the Sefer Raziel being: Krksms ym+ gs KIz( Mtykkm gz krk Pn+ dkmns rdqtq ssykh

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A very different version appears in the Sefer Rafael ha-Malach,38 and I am informed that there are also variations to be found in the various manuscripts of the Sefer Razi’el. Moses Zacutto, who examined all sources of this amulet, maintained in the Sefer Shorshei haShemot39 the correct Names to be: rbsds )t+ Nshzs ddy bkm gz rrk Pg+ rbmns bh)d) dsqbsh According to Moses Zacutto these Names should be vocalised: Sanamav’ra t’gaf b’rar zag m’chav y’ded s’zah’san tete s’dos’v’ra hosvakos’d’ idi’heva A most pleasing incantation is included with the amulet. It reads: hwct# l)r#y yhl) hwhy Kynplm Nwcr yhy [ynwlp Nb ynwlp] tyb l) )bl wl) Kyk)lml h#(m lkbw wtrwxsb wtw) wxylcyw wm( tkllw Nyb Mwyb Nyb hlwdg hxwrhbw hxlchb wydy Nyb ry(b Nyb tybl Cwxb Nyb tybb Nyb hlylb wy#(mb wbyxry #wdqh Kmtwxw Km#w ry(l Cwxb hls Nm) [ynwlp Nb ynwlp]’l wxylchw wtybbw Transliteration: Y’hi ratzon milfanecha YHVH Elohei Yisra’el shet’tzaveh l’mal’achecha elu lavo el bet [.....Ploni ben Ploni.....] v’lalechet imo v’yatzlichu oto bis’chorato uv’chol ma’aseh yadav b’hatzlachah uv’har’vachah g’dolah bein ba-yom bein ba-lailah bein ba-bayit bein b’chutz la-bayit bein ba-ir bein b’chutz la-ir v’shimcha v’chotamcha ha-kadosh yar’chivu b’ma’asav uv’veito v’hatzlichu li-[.....Ploni ben Ploni.....] Omein Selah Translation: May it be your will YHVH, God of the God-wrestler, to command your angels to visit the house of [.....insert the name of individual], to accompany him, to make him successful with all his endeavours, and bring success in all his actions [works of his hands], and great expansion, whether in the day, whether in the night; whether at home, whether outside the house; whether in the city, whether outside the city; and in Your Name and with Your Holy Seal magnify his actions, and expand his house, and bring success to [.....insert the name of individual.....] Amen Selah. I was informed that the entire construct, i.e. the biblical verse, the set of Divine Names, the magical seals, as well as the incantation, should be written on a “kosher parchment,” traditionally deerskin. It works equally well when written on a clean sheet of good quality white paper. Thereafter the completed Kamea is carried on the left side of the individual for whom the amulet was written. Now, amongst the easiest ways in which an amulet is employed to achieve success must be the one recommended in the oft mentioned Sefer Shimmush Tehillim (“Magical Use of Psalms”), in which we are instructed to write Psalm 108, e.g. on a clean sheet of paper or parchment, and then to bury it at the entrance of ones residence. In this instance, it is said success in all ones business endeavours is assured.40

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