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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:
Poteach 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-yaasu chol chacham lev boseh hamlachah
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:
Btzed Yisrael mimitzrayim
Translation:
When Israel came forth out of Egypt

d. Success in General

Origin:
Mym yglp l( lwt# C(k hyhw [Psalm1:3]
Transliteration:
vhayah ketz 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 Bechoach
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 moneyi.e. the severe judgmentscomes 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, Briah 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 Bechoach: the numerical value of the Hebrew letters of the word dy

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(Yadhand) is 14 [y = 10 + d = 4 = 14], and 14 x 3 = 42. In the world of Briah 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
expansionaltogether 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 Bechoach. We were
also informed that the gematria of the word Yad (hand) is 14the 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 Forty-
two 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 heartwhich I was told is the place
in my anatomy which is most closely associated with the World of Soul (Briah-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) w (Vav)
d (Dalet)

w (Vav)
y (Yod) w (Vav) ) (Alef)
w (Vav)

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

h (Heh)
h (Heh)
) (Alef)
h (Heh) ) (Alef)
) (Alef) l (Lamed)
p (Feh)

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

) (Alef)
w (Vav) ) (Alef) l (Lamed)
p (Feh)

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

h (Heh)
h (Heh)
) (Alef)
h (Heh) ) (Alef)
) (Alef) l (Lamed)
p (Feh)

Counting the letters comprising the four letters of the Ineffable Name; the ten letters spelling the
letters according to Milui dAlfin (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

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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 dAlfin, 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
ww (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
Koach [k = 20 + x = 8 = 28], the Hebrew word meaning might or strengththe
fundamental spiritual power of the Ana Bechoach 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 Namethree 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:

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1. the first three letters y w d (Yod-Vav-Dalet) correspond to the three digits of
the right middle finger;
2. the next three letters w ) w (Vav-Alef-Vav) correspond to the three digits of the
right ring finger; and
3. 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. the h ) (Heh-Alef) correspond to the two digits of the right thumb; and finally
2. 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. the first three letters of the remaining set w ) w (Vav-Alef-Vav) correspond to


the three digits of the left middle finger;
2. the next three letters ) l p (Alef-Lamed-Feh) correspond to the three digits
of the left ring finger; and
3. 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. the h ) (Heh-Alef) correspond to the two digits of the left thumb; and
2. 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 ones
hands, one concludes by silently taking an inhalation and then exhaling the collective power of
the invoked forces into the money upon which ones 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 Bechoach 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 (dyxysingle),
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 Kamea which, whilst useful for a variety of
intentions, was employed for the purpose of acquiring wealth.

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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 Kamea by hand, he thought he could get equally
good results if he printed a good electronic image of the Kamea 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 Kamea 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
Heeshir to gain riches

r#(th
Hitasher to enrich oneself

The word r#(th (Hitasher) 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 Kamea. 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 Kamea 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 Kamea, 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
dx)ybw (wlqwyl)whwhb)w+kh))w
g t c r + b # k y d g n n + #(r q c t y g b )
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 Raash, a word meaning to quake,
quiver, shakeand 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 Kamea, 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 Kamea. 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 Kamea, 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 Hitasherto become enriched.

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Next he bound himself, as it were, to the Kamea 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 Tzvaot) around his head.

B. This was followed by verbalizing and tracing the words hy (Yah) over his
right eye and tw)bc (Tzvaot) down his right temple and cheek, followed
by tw)bc (Tzvaot) 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) (Achatriel), 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 (vYiyeh 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 (Yotzafchiron) 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 (Michael) top right and l)pr (Raphael) top left;


l)yqdc (Tzadkiel) next layer right and l)ynp (Paniel) left;
l)ymxr (Rachmiel) ensuing right and l)yrwn (Nuriel) left;
l)yzr (Raziel) following right and l)ypwy (Yofiel) left.

Then why (YHVIAO) was uttered and traced five times from right to left
at navel level, and this portion of the procedure concluded with l)y#m#
(Shamshiel) being traced on the lower torso right and l)wxy (Yechoel)
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) (Agalaa) down
the right leg and hyh) (Ehyeh) along the right foot, concluding with
hyh) (Ehyeh) along the left foot and finally tracing )lg) (Agalaa) 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 bodyfive 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:

Left Up: l)yrw) (Auriel [Uriel]);


l)yrkz (Zachriel);
l)why (Yehoel);
l)y+lm (Maltiel);
l)yzr (Raziel).
Right Down: l)yrbg (Gavriel);
l)ydws (Sodiel);
l)ymwr (Rumiel);
l)ydsx (Chasdiel);
l)yrm# (Shamriel).

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 Kamea, 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 Kamea, 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
OsherWealth. Afterwards he collectively flashed, so to speak, the five golden glyphs
comprising his magic word, simultaneously vocalizing it (Hitasher). 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-the-
clock, until the achievement of his aim. He specified that whenever he felt the need to do so, he
would retrieve his Kamea 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
Kamea 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.

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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 tzlach rchav al dvar emet va-anvah tzedek vtorcha noraot yminecha
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

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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 Raziel. Moses
Zacutto, who examined all sources of this amulet, maintained in the Sefer Shorshei ha-
Shemot39 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:

Sanamavra tgaf brar zag mchav yded szahsan tete sdosvra hosvakosd idiheva

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:
Yhi ratzon milfanecha YHVH Elohei Yisrael shettzaveh lmalachecha elu lavo el
bet [.....Ploni ben Ploni.....] vlalechet imo vyatzlichu oto bischorato uvchol
maaseh yadav bhatzlachah uvharvachah gdolah bein ba-yom bein ba-lailah bein
ba-bayit bein bchutz la-bayit bein ba-ir bein bchutz la-ir vshimcha vchotamcha
ha-kadosh yarchivu bmaasav uvveito vhatzlichu 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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