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+ (Taftafyahalso 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) TaFlu alai sheker zeidim ani bchol lev etzor pikudecha.
(verse 70) TaFash kachelev libam ani toratcha shiashati.
(verse 76) YHi na chasdcha lnachameini kimratecha lavdecha.
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 lfanecha lishmarcha badarech vlahaviacha 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+ (Tamtamel);
p l)ynp (Pniel);
+ l)ybw+ (Tuviel);
p l)yxtp (Patchiel);
y l)yhy (Yehiel); and
h l)wh (Hoel).
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:
bshem elo ha-shemot, Taftafyah Himel Azbogah Yohach Oriel [Uriel].
Translation:
In the Name of these Names, Taftafyah Himel Azbogah Yohach Oriel.
Conclude by saying three times: hwhy ytywq Kt(w#yl [Lishuatcha kiviti YHVHI 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:
Vayashkimu vaboker vhineih chulam pgarim 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

Transliteration:
Ani mashbia Taftafyah bshem Yaat shtamod lyimini al tzva al magen tzaveh pachad, taflu alai sheker
zeidim, ani bchol lev etzor pikudecha, tafash kachelev libam ani toratcha shiashaati, yhi libi tamim
bchukecha lmaan lo evosh.
Translation:
I adjure Taftafyah in the Name of Yaat, 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:
Yhi na chasdcha lnachameini kimratcha lavdecha
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 hotzieni min ha-maasar ha-zeh vlo yaamod 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 vani aryeh, ani aryeh vatah 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 vhoshiah vinatzel migzirat 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 vbeineichem atem chamorim vani 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 tzva 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)Agalaa
(also Aguloo, Agula, Agli, Agila, etc.)
The Name Agalaa 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 Aguloo.13
Be that as it may, the talismanic use of the Divine Name is particularly interesting. In the following Kamea
(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 EhyehI am that I am)
and Nm) (y#whw Ngh (hagein vhoshia omeinprotect 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 Kamea 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 Agalaa 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 lichbosh 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 Agalaa, 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 Agalaa 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:
Vayitzak 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: hwhyYHVH
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:
Yishmarcha mikol ra YSh (Psalm 121:7)
4.
Reading the fourth letter in each box:
K)bw Kt)c rm#y
Transliteration:
Yishmor Tzetcha Uvoecha (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 Kamea 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-YeeHuh-Shuh-Shuh-Shuh
Yeh-Lah-Mah-MahHuh-Chuh-Ruh-Ruh
Yoh-Eh-Chah-TzayHay-Zuh-Mee-Ay
Vah-Ruh-Chah-TuhHay-Chah-Luh-Chah
Ah-Mee-Rah-OoDoh-Koh-Ah-Voh
Nah-Deh-Yee-EhYuh-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 Judaismthink 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 Kamea
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 ytzaveh lach lishmorcha bchol drachecha
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 Natzariel Oziel
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
(Natzarto watch, guard or preserve) and zw( (Ozto take refuge). Hence, these Angelic names could
be interpreted My guardian is El (Natzariel) and My refuge is El (Oziel). 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 Agrippas Occult Philosophy.36

Agrippas 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 Agrippas 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 Tzemirochda, this being in accordance with the vowels associated with its component
letters in the said verses of Genesis, i.e.
Tze ha-aretz (Cr)hthe earth [verse 1])
Mi ha-mayim (Mymhthe waters [verse 2])
Ro or (rw)light [verse 3])
Ch ha-choshech (K#xhthe 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 Tzemirochda.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
Achatriel (l)yrtk)) as shown below:

Khwy
Klk
l)yrtk)

In this specific instance we are told that there are malevolent Spirit Forces called tyr (Reit 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.
Tzvaot, 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 vshiftu harei tiftufthey 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 kodmecha ha-shem ha-gadol sheyitrafeh [.....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 Achatriel 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, Seirim, 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 Kamea 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 vChayim mYerushalayim, 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 Israels 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 Peoples 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, Behrmans Jewish Book House
Publishers, New York 1939.
Schrire, T.: Hebrew Amulets, Op. cit.
Davis, E. & Frenkel, D.A.: Ha-Kamia ha-Ivri: Mikrai Refui Kelali im Tatzlumim vIyurim Rabim, Machon
lMadae 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)