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ABRAMELIN1

uld be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirit

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

not enter into the category of existence. to say that absolute nothing exists is equivalent to saying that everything exists which exists, and the great hebrew sages of old time noted this fact by giving it the title of the supreme idea of reality (behind their tribal god, jehovah, who, as we have previously shown, is merely the yoga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in the teachings of zoroaster and the neo-platonists very similar ideas. we have a pleroma, the void, a background of all possibilities, and this is filled by a s

ALEISTER CROWLEY THE QABALAH

bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim: the son, the spirit, the father, their trinity, perfect unity. the second is wdwbut djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo: the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbut uwcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo: ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbut uwcy wmc rca br awbb, beboa rabban ashar shamo yeshuah thaubado: when the master is come whose name is jesus ye shall worship. the fifth is, hwrcat uwcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah, i will choose a virgin worthy to bring forth jesus, and y

ALEISTER CROWLEY EQ I 5

led mathers to miss-identify a picture of moses as metatron in his edition (not translation, the mss were in english) of "the greater key of solomon" to christianity. the first is, bn rvch ab shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my first-born, my first, whose name is jesus" the fourth is, bbva rbn ashr shmv ishvo thobvdv, beboa rabban asher shamo yeshuah thaubodo "when the master shall come whose name is jesus ye shall worship" the fifth is, bthvlh ravih abchr shthld ish vo thashrvh, bethulh raviah abachar shethaled yeshuah thashroah "i will choose a virgin worthy to bring fo

ALEX SANDERS THE KING OF THE WITCHES

mber j967 maxine's baby was born. as she lay in the delivery room, relieved that it was over, she asked if she could hold her son 'it's a. beautiful little girl' she was told. maxine was certain there had been some mistake, but one look at the infant assured her that it was hers. instead of michael, it was called maya a witch name meaning 'mother goddess. maya is not being trained for witchcraft, asher brother will be when he arrives, but will be able to choose her religion for herself when she is older. right from birth she has attended the coven meetings, but though her crib is in the same room, it is placed. outside the circle' when maya was a few months old, alex had a disturbing vision: a house, similar to the one in which he was living, was being destroyed by fire. people werescreami

ALICE BAILEY THE LABOURS OF HERCULES

fers to the yoke and the work of the ox in producing crops- 129- the labours of hercules gemini, the twins. simeon and levi "simeon and levi are brothers. cancer, the crab zebulon he "wished for habitation, dwelling at the haven of the sea. the crab carries its habitation on its back, and dwells on the sea shore. leo, the lion judah judah is a lion's whelp "he couched as a lion" virgo, the virgin asher this name is from ishtar. ashera is the goddess of plenty. she is depicted as a virgin, carrying a sheaf of wheat. see gen. 49, 20. libra, the scales or balances dan "dan shall judge his people" scorpio, the serpent or adder dan mentioned twice as two sons are assigned to gemini "dan shall be a serpent. that biteth the horses' heels" sagittarius, the archer joseph "his bow abode in strength

AN INTRO TO STUDY OF THE KABALAH

er 4 was the number and daleth the letter, and the magic square of jupiter had 16 smaller squares within it; in each a number 1 to 16, and so each line added up to 34 and the total of numbers was 136. every talisman duly formed bore at least one god name to sanctify it: notable names were ih, jah; alh, eloah; then ihvh; then the notable 42 lettered name, which was really composed of others- aheie asher aheie (i am that i am) jah, jehuiah, al, elohim, jehovah, tzabaoth, al chai and adonai. the shemhamphorash, or separated name, was a famous word of power; it was formed of three times 72 letters: the words of three verses, 19, 20 and 21 of exodus xiv. were taken: the separated letters of verse 19 were written down, then the letters of verse 20 in reverse order, then those of verse 21 in dire

BLAVATSKY H P ANTHROPOGENESIS

ted by the lord as to his mission, the power name assumed by the deity is, i am that i am, the hebrew words being[[hebrew] a various reading of[[hebrew. now, moses is[[hebrew, and equals 345. add the values of the new form of the name jehovah, 21+ 501+ 21= 543, or, by a reverse reading, 345; thus showing moses to be a form of jehovah in this combination. 21 2= 10.5, or, reversed, 501, so that the asher or the that in i am that i am is simply a guide to a use of 21 or 7 x 3; 501[[squared= 251, a very valuable pyramid number, etc, etc. for a clearer explanation for the benefit of non-kabalists we put it thus "i am that i am" is in hebrew- ahiye asher ahiye[[hebrew[[hebrew[[hebrew] 5, 10, 5, 1 200, 300, 1 5, 10, 5, 1 add the numbers of these separate words and you have[[hebrew[[hebrew[[hebrew

value of 543, or the reverse of 345. in the third chapter of exodus, in the 13th and 14th verses, it is said: and moses said. behold when i come unto the children of israel, and shall say unto them, the god of your fathers hath sent me unto you; and they shall say, what is his name? what shall i say unto them? and god said unto moses "i am that i am" the hebrew words for this expression are ahiye asher ahiye, and in the value of the sums of their letters stand thus[[hebrew[[hebrew[[hebrew] 21 501 21. this being his (god's) name, the sum of the values composing it are 21, 501, 21 are 543, or simply a use of the simple digit numbers in the name of moses. but now so ordered that the name of 345 is reversed, and reads 543. so that when moses asks "let me see thy face or glory" the other rightl

BLAVATSKY H P COSMOGENESIS

; the pisces, in zabulon, who "shall dwell at the haven of the sea; taurus, in issachar, because he is "a strong ass couching down" etc, and therefore associated with the stables; virgo-scorpio, in dan, who is described as "a serpent, an adder in the path that biteth" etc; capricornus in naphtali, who is "a hind (a deer) let loose; cancer, in benjamin, for he is "ravenous; libra, the "balance" in asher, whose "bread shall be fat; saggitarius in joseph, because "his bow abode in strength" to make up for the twelfth sign, virgo, made independent of scorpio, is dina, the only daughter of jacob (see genesis xlix) tradition shows the alleged tribes carrying the 12 signs on their banners. but the bible is, besides these, full of theo-cosmological and astronomical symbols and personifications. it

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

schild to persuade the french to build the nuclear facility at dimona. the french wing of the house of rothschild would have had enormous influence on the french government. peres, then director of the defence ministry, promised in return to support the french and british in their efforts to retake the suez canal from egypt's president nassar, something israel wanted to happen anyway!26 peres and asher ben-natan, a mossad agent at the defence ministry, signed a top secret agreement with the french and her prime minister, bourges maunoury.27 roland perry writes "in it, the french promised to supply a powerful 24 megawatt reactor, the technical know-how to run it, and some uranium. the secret deal was only known to about a dozen individuals, including rothschild, and with good reason. the fi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

m of geomancy for divinatory purposes grew out of feng-shui concepts, since the position of pebbles, dust, or seeds has something in common with acupuncture pressure points on the body of nature and its energies. chinese concepts of the subtle energies of the earth also parallel the western concepts of leys and dowsing. genesa update encyclopedia of occultism& parapsychology. 5th ed. 628 sources: asher, maxine. ancient energy: key to the universe. new york: harper& row, 1979. cole, j. a. abayomi. astrological geomancy in africa. london, 1898. hartmann, franz. geomancy: the art of divining by punctuation according to cornelius agrippa and others. london: william rider& son, 1913. pennick, nigel. geomancy. cambridge: cokayne publishing, 1973. skinner, stephen. the oracle of geomancy. london:

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

y x the shema or shem ayn: shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echad (dxa hvhy vnyhla hvhy larsy ims lit. name ayn israel yhvh our elohim yhvh one).11 4. the vast face mantra at the root of pesach (passover: shomer mah melylah (hlyl hm rms, literally, watcher what of the night).12 5. the vast face mantra: ani ayn(]ya yna, literally i am the ayn. 6. the vast face mantra: ehyeh asher ehyeh (hyha rsa hyha, literally, i will be, that, i will be).13 to take a mantra in meditation involves repeating it silently or out loud, usually in combination with an appropriate visualization. the visualization can be seen in the heart center sefirah beauty/last (approximately at the thoracic cavity, or in 4' 8: h" 2: 2 2:e 8% front of the eyes. one can perform the visualization with eye

brance, and humility. perform your acts of prostration with a focused intention, dwelling upon the act of extinction in the mysterious unknown at the roots of all things as you place your forehead to the ground, and the act of manifestation of the small face universe as you rise back up. next, light the candle while intoning the sabbath blessing: baruch atah yod heh vav heh elohenu melech haolam, asher kiddeshanu buhmitzvotav vitzivanu luhhadlich ner shel shabat. lighting a candle with this blessing is appropriate because, for a mystical qabalist, there are no regular days of the week, and every day is shabat. then, take some incense, stand up before your shrine, and seal the six directions with the permutations of the name vhy. this practice is derived from the thirteenth verse of the fir

images that arise in the mind. this is a common practice in many mystical traditions. vast face meditation can also involve the repetition of root mantra, combined with visualizations of allusions that are specific to vast face. in the mystical qabalah, three of the most prominent vast face root mantra are: ani ayn (lit. i am nothing, shomer mah mehlylah (lit. watcher what of the night, and ehyeh asher ehyeh (lit. i will be that i will be. while remaining conscious of the breath, silently repeat the root mantra. if you wish to visualize an allusory image in conjunction with the mantra, you can picture the image of the leviathan encircling the empty tzimtzum (described above, or see the white-haired ancient of days or ancient mother. the images can be seen either in front of the eyes or in

mass is kierie eleison christe eleison( lord have mercy, christ have mercy).8 the our father prayer that master yeshuvah instructed his disciples to embrace might also be incorporated in one s practices. as a jew addressing jews, it is highly likely that master yeshuvah would have spoken such a prayer in hebrew. hence, it might be said as follows: the lord s prayer.;ms svdq,,ymsb rsa vnyba avinu asher bushamayim, qadosh shamekha. 8./rab ]k ,ymsbk,;nvor hsiy,;tvklm avbt tavo malkhutekha, ya ase ratzonekha kebashamayim ken ba aretz. vnyaux li vnl xlcv ,vyh vnl ]t vnqx ,xl ta et lechem chukenu ten lanu hayom, vuh-salach lanu al chatainu lav vnl ,yauvxl vnxna ,g ,yxlvcs ypk kehfi shesolchim gam anachnu lachotim lanu vuh-al .irh ]m vnolx ,a yk ]vycn ydyl vnaybt tevi enu lidai nisayon ki im cha

GILBERT THE SORCERER AND HIS APPRENTICE

of joseph, so in the new testament, judas is withdrawn from the number of the twelve apostles and his place filled by another, matthias, who is chosen by lot to fill his place.thefollowing is the order by birth of the children of jacob: leah bore reuben);simeon);levi, afterwards withdrawn, and judah (s).bilhah (rachel's maid) bore dan (m )and naphtali (ji.l7).zilpah (leah's maid) bore gad('y),and asher).leah again bore issachar=(qo);zebulon()and dinah (a daughter. rachel bore joseph, whose sons were manasseh (n) and ephraim::s),but died at the birth of benjamin (t),whom she wishedtocall ben-oni. in the wilderness the tabernacle was pitched in the midst, and immediately surroundingitare the tents of levi. at a distance towards the four cardinal points are the standards of the twelve tribes

rds the four cardinal points are the standards of the twelve tribes erected there. on the east, judah=the kerubic sign of the lion, with issachar=(qo )and zebulon=(11).on the south, reuben=the kerubic sign of the man, aquarius, with simeon),and gad('y).on the west, ephraim=the kerubic sign of the bull, with manasseh( n) and benjamin (t);and on the north, dan=the kerubic sign of the eagle(tl),with asher=)and naphtali (ji.l7).save the kerubic emblems the arrangement seems at first very confused,butwhen we notice the maternal ancestors of the tribes, this confusion disperses, and we notice that at the east are three tribes descended from leah,42 the sorcererand his apprenticeviz.judah,issacharandzebulon. opposite tothem,towardsthewest,three tribes descended from rachel, viz.ephraim,manassehan

,42 the sorcererand his apprenticeviz.judah,issacharandzebulon. opposite tothem,towardsthewest,three tribes descended from rachel, viz.ephraim,manassehandbenjamin.at.thesouthare two descended fromleah,.andone descended from. zilpah, viz.reuben,simeonandgad,andat. the nord, two descendedfrombilhahandone. descended from zupah, viz.dan,.naphtaliandasher.heretwotribesdescended from zilpah,gad('y).and asher,.are.theonly onessepararedyandplaced in opposition to eachother,for these ate the two signs of the. equinoxes..thesubstitutionofthetwotribes ofephraimandmanasseh for the single one of joseph is given in genesisxlviii,where jacob blessedthemprior to the general blessing ofthetribes,statingatthesametimethatephraim,thoughtheyounger, shouldtakeprecedence over manassah:'andjaeobsaiduntojoseph..22

n 'binding the ass's colt unto the choice vine' may allude to the ass of issachar=(ql5)lying between judah=(fi,)and the vine of manasseh (ii).of naphtali=(tlj!)jacob says 'naphtali is a hind let loose, he giveth goodly words' moses says,'0naphtali satisfied with favour, and full with the blessing of thelord,possess thou the west and the south' the armorial bearings of naphtaliare-blue, a hind. of asher )jacob says 'out of asher his bread shall be fat, and he shall yield royal dainties' moses says 'let asher be blessed with children, lethim beacceptable to his brethren, and let him dip his foot in oil. thy shoes shall be iron and brass, and as thy days, so shall thy strength be' the armorial bearings of asher are purple, a cup. allthiscoincides with the nature of venus and libra, while the

GOLDEN DAWN RITUALS C C1

the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the four winds, the microcosm. 22. h w z j f y l n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

el, golem: jewish magical and mystical traditions on the artificial anthropoid (albany: state university of new york press, 1990. on idel s and scholem s conclusions regarding the roots of the golem tradition, see peter sch fer, the magic of the golem: the early development of the golem legend, in journal of jewish studies, vol. xlvi, nos. 1-2 (spring-autumn 1995. 20073 22 other articles: finkel, asher. the exegetic elements of the cosmological work, sepher yesirah, in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993) kiener, ronald. the status of astrology in the early kabbalah: from the sefer yesirah to the zohar, in jerusalem studies in jewish thought, vol. 6, nos. 3- 4: proceedings of the second international conference on the his

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

jonathan victor. standing on the heads of philosophers: myth and philosophy in early kabbalah. ph.d. dissertation, new york: new york university, 2004. chapters include gthe opening to myth in the thought of abraham bar hiyya, h gmyth and philosophy in sefer ha-bahir, h gascent and decent h (in sefer ha-bahir, r. jacob ben sheshet, and r. azriel of gerona, and gmyth and discursive thinking in r. asher b. david. h. goldberg, joel r= yechiel shalom goldberg. mystical union, individuality, and individuation in provencal and catalonian kabbalah. ph.d. dissertation, new york: new york university, 2001. focusing on the earliest kabbalists (e.g, isaac the blind, ezra ben solomon, and particularly azriel of gerona, goldberg considers the role of individuality in mystical phenomena, i.e, mystical

rabbi isaac the blind fs commentary on sefer yezirah, volumes i& ii (ph.d. dissertation, cambridge: harvard university, 1994. further, in mystical union, individuality, and individuation in provencal and catalonian kabbalah (noted above, page 2, yechiel shalom goldberg analyzes key passages from r. isaac the blind fs commentary on sefer yezirah as well as from the works of r. isaac fs nephew, r. asher ben david, and r. azriel of gerona (see below. further reference. zinberg, israel. a history of jewish literature, volume iii: the struggle of mysticism and tradition against philosophical rationalism (philadelphia: 20081 5 the jewish publication society of america, 1973: chapter one, gthe mystics of provence. h. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and m

university press, 1969. includes excerpts from r. ezra ben solomon fs perush eal shir ha-shirim and a letter to r. abraham on god fs garments.in english. brody, seth. commentary on the song of songs= perush eal shir ha-shirim. kalamazoo: western michigan university, 1999. along with r. ezra fs commentary are the ghidden midrash to the book of lamentations h from the zohar hadash and r. bahya ben asher of sargossa fs commentary on genesis 1:1-2 (composed 1291. 20081 6. gavarin, martelle. grabbi ezra ben solomon of gerona, h part 1, in kabbalah (newsletter) vol. 1, no. 2 (jerusalem: winter, 1985-6; part 2: gannotated bibliography: source texts and criticism, h in kabbalah (newsletter) vol. 2, no. 3 (spring 1986 [on-line at http//queensu.ca/jewishstudies/kabbalah.html. green, arthur. gthe so

ccessed on-line at http//www.digital-brilliance.com/kab/karr. gpopular h books on kabbalah and jewish mysticism are numerous and quite varied in their quality and purpose. for readable, well-researched accounts, see. laenen, j. h. jewish mysticism: an introduction= joodse mystiek. een inleiding] translated from the dutch by david e. orton. louisville: westminster knox press, 2001. silberman, neil asher. heavenly powers: unraveling the secret history of the kabbalah. new york: grosset/putnam, 1998. notes: 1. jacob neusner, gthe history of earlier rabbinic judaism: some new approaches, h in history of religions, vol. 16, no. 3 (university of chicago, february 1977. 2. ephraim e. urbach, the sages: their concepts and beliefs [original hebrew: hazal, pirke emunot ve-de fot, jerusalem: magnes p

LIBER LVII

bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim .the son, the spirit, the father, their trinity, perfect unity. the second is wdwbot djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo .the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbot owcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo .ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbot owcy wmc rca br awbb, beboa rabban ashar shamo yeshuah thaubado .when the master is come whose name is jesus ye shall worship. the fifth is, hwrcat owcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah .i will choose a virgin worthy to bring forth jesus, and y

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

as follows: book one page 19 prayer. o lord god, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of god. and thee, i conjure, o earth, by the most holy name of asher ehieh entering within this circle, composed and made with mine hand. and may god, even adonai, bless this place with all the virtues of heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the lord god adonai, who liveth eternally unto the ages of the ages. amen. i beseech thee, o lord god, the all powerful a

constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffable name, eheieh asher eheieh; that ye come immediately to execute our desire, whatever it may be. i conjure ye, and i command ye absolutely, o demons, in whatsoever part of the universe ye may be, by the virtue of all these holy names- adonai, jah, hoa, el, eloah, elohinu, elohim, eheieh, maron, kaphu, esch, innon, aven, agla, hazor, emeth, yah, araritha, yova, ha-kabir, messiach, ionah, mal-ka, erel, kuzu, matzp

exorcise ye and command ye that ye in no way delay, but that ye come immediately and upon the instant hither before us, without noise, deformity, or hideousness, but with all manner of gentleness and mildness. i exorcise ye anew, and powerfully conjure ye, commanding ye with strength and violence by him who spake and it was done; and by all these names: el, shaddai, elohim, elohi, tzabaoth, elim, asher eheieh, yah, tetragrammaton, shaddai, which signify god the high and almighty, the god of israel, through whom undertaking all our operations we shall prosper in all the works of our hands, seeing that the lord is now, always, and for ever with us, in our heart and in our lips; and by his holy names, and by the virtue of the sovereign god, we shall accomplish all our work. the key of solomon

er ordained, and with the help of god thou shalt find that which hath been taken away. if the hours and days be not otherwise ordained in this operation, thou must refer to what hath already been said. but before commencing any operation whatsoever for the recovery of things stolen, after having made all necessary preparations, thou shalt say the following oration: the oration. ateh adonai elohim asher ha-shamain ve-ha-aretz &c. thou, o lord, who hast made both heaven and earth, and hast measured them in the hollow of thy hand; thou who art seated upon the kerubim and the seraphim, in the high places, whereunto human understanding cannot penetrate; thou who hast created all things by thine agency, in whose presence are the living creatures, of which four are marvellously volatile, which ha

day, every time they shall have to leave it thou shalt cause them to put a covering of wood over the openbook one page 53 ing, and above the covering about six inches of earth; and thus shalt thou continue unto the end, being all the time present in the raiment of the art, and with the magic sword, during the operation. after which thou shalt repeat this prayer: prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n, who invokes thee most devoutedly, and supplicates thee by thy holy and tremendous name tetragrammaton to be propitious, and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

on the blade, lamedin eradim (figure 79. the burin (figure 80) or graver is useful for engraving or incising characters. in the day and hour either of mars or of venus thou shalt engrave thereon the characters shown, and having sprinkled and censed it thou shalt repeat over it the following prayer: figure 66. book two page 101 prayer. asophiel, asophiel, asophiel, pentagrammaton, athanatos, ehieh asher ehieh, qadosch, qadosch, qadosch; o god eternal, and my father, bless this instrument prepared in thine honour, so that it may only serve for a good use and end, for thy glory. amen. having again perfumed, thou shalt put it aside for use. the needle may be consecrated in the same way. figures 67- 70. the key of solomon page 102 book two page 103 chapter ix. of the formation of the circle. ha

the god who hath created thee, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and collect the blood in a small vessel over the which thou shalt say: almighty adonai, arathron, ashai, elohim, elohi, elion, asher eheieh, shaddai, o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. the blood of other winged animals may be taken in the same manner, with the proper solemnities. book two page 113 chapter xvii. of virgin parchment, or v

lxiv. after this thou shalt put it aside for seven days with sweet spices; and thou shalt use this silk to wrap all the instruments of the art. figure 90. book two page 119 chapter xxi concerning characters, and the consecration of the magical book. whensoever in any operation it is necessary to write characters, and thou fearest that thou wilt fail, do this: write at the beginning the name ehieh asher ehieh (figure 91, and at the end the name ain soph (figure 92; between these names write what thou wishest, and if thou hast anything especial to do bear the said written names upon the wrapper in silk, and thou shalt say over them: most wise and most high creator of all things, i pray thee for thy grace and mercy that thou mayest grant such virtue and power unto these holy names, that thou

tzabaoth. elohim, fight for me in the name of tetragrammaton. malachim, protect me in the name of yod he vau he. seraphim, purify my love in the name of eloah. chaschmal im, enl ighten me wi th the splendors of elohi, and of schechinah. aralim, act ye; auphanim, revolve and shine. chaioth ha-qadosch, cry aloud, speak, roar, and groan; qadosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seve

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

r me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon him by abdon and da

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

m all creatures be obedient. also i, being made after the image of god, endued with power from god and created according unto his will, do exorcise thee by that most mighty and powerful name of god, el, strong and wonderful; o thou spirit n. and i command thee and him who spake the word and his fiat was accomplished, and by all the names of god. also by the names adonai, el, elohim, elohi, ehyeh, asher ehyeh, zabaoth, elion, iah, tetragrammaton, shaddai, lord god most high, i do exorcise thee and do powerfully command thee, o thou spirit n, that thou dost forthwith appear unto me here before this circle in a fair human shape, without any deformity or tortuosity. and by this ineffable name, tetragrammaton iehovah, do i command thee, at the which being heard the elements are overthrown, the

heard and spake; and by the name of god, agla, which lot heard and was saved with his family; and by the name ioth, which jacob heard from the angel wrestling with him, and was delivered from the hand of esau his brother; and by the name anaphaxeton which aaron heard and spake and was made wise; and by the name zabaoth, which moses named and all the rivers were turned into blood; and by the name asher ehyeh oriston, which moses named, and all the rivers brought forth frogs, and they ascended into the houses, destroying all things; and by the name elion, which moses named, and there was great hail such as had not been since the beginning of the world; and by the name adonai, which moses named, and there came up locusts, which appeared upon the whole land, and devoured all which the hail ha

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ness. in actuality the candle sheds no more light in a dark room as it does in broad daylight. rather, it is the contrast with the darkness, which is its opposite, that gives it the appearance of brilliance. now, the word nogah has two meanings. it can mean "to glow, as in the verse "yagiyah chashki (my darkness glows) or it can mean to "stand or jut out" or "become pronounced, as in the verse "k asher hogah min hamesilah (when he juts out of the path) or the statement "hahogeh et hashem (one who pronounces the name of hashem. actually, both these meanings are related. as in the example above, the candle light specifically "stands out" and becomes noticeable in the dark. if not for the darkness it would be hardly recognizable. another example of this may be understood from the intellect. i

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

them slaves when they were in fact free men, the opposite of slaves. here again, they were in fact guilty of what they were accusing joseph of. of the twelve brothers, reuben, simeon, levi, judah, isaachar, and zebulun were the sons of jacob fs first wife, leah; joseph and benjamin were the sons of his second wife, rachel; dan and naftali were the sons of rachel fs handmaiden, bilhah; and gad and asher were the sons of leah fs handmaiden, zilpah. the six sons of leah taunted the four sons of the handmaidens as being slaves by birth, i.e, unworthy of being bonafide members of the holy family. yesod is called geverything, h for it includes all the emotional attributes. in the verse, gyours, o g-d, is the greatness, and the power, and the beauty, and the victory, and the glory, for all that i

or the above discussion. know that all the 12 [progenitors of the] tribes constitute a rectification of the shechinah, and she therefore hovers over them with her full partzuf. the shechinah is nukva of atzilut, which constitutes a full partzuf, as we know. they are: reuben, simeon, and levi, personifying her chesed-gevurah-tiferet; issachar and zebulun, personifying her netzach-hod, naphtali and asher, personifying her right knee; dan, personifying her right heel; gad, personifying her left knee and heel; judah personifying her malchut; and benjamin her yesod; while joseph personifies the yesod of z feir anpin. the above description moves freely between the actual nomenclature of the sefirot and their anatomical correlates. chesed-gevurah-tiferet correspond to the right arm, left arm, and

th my maidservant. h7 however, when leah gave her maidservant zilpah to jacob, it was without his permission, as it is written, gand she took zilpah, her maidservant, and gave her to jacob as a wife. h8 jacob thought he was copulating that night with leah; thus gad was conceived under deception. the second time jacob copulated with zilpah, he knew about it and consented, so his second son by her, asher, corrected this mistake. this is alluded to by the fact that the letter that compose his name [alef-shin-reish] permute to spell the word for ghead h [rosh, reish-alef-shin, indicating that the relations that led to his birth were conducted with proper mental intention. this is the mystical meaning of the verse, gmy brothers betrayed me like an [intermittent] stream. h [the brothers alluded

e but is rather postponed until the portion of the torah read this week. in it, the jewish people are told: gwhen you cross the jordan, the following [tribes] will stand on mt. gerizim to [face the levites when they] bless the people: simeon, levi, judah, issachar, joseph, and benjamin. the following [tribes] will stand on mt. eval [to face the levites when they pronounce] the curse: reuben, gad, asher, zebulun, dan, and naphtali. h2 there follow a list of the eleven curses the levites are to pronounce. the blessings are not mentioned explicitly but according to the sages they were simply the inverse of the curses. i have already taught you about the eleven ingredients of the incense, the eleven goat wool coverings [of the tabernacle, and the eleven curses of parashat ki tavo. what is cons

at ki tavo (2) 800 this is the mystical meaning of [the phrase] gthe priest will take the basket from your hand, h for the numerical value of the word for gthe basket h (ha-tene) is the same as that of the name adni. ha-tene: hei-tet-nun-alef= 5+ 9+ 50+ 1= 65. adni: alef-dalet-nun-yud= 1+ 4+ 50+ 5= 65. the divine name adni signifies the sefirah of malchut, the feminine principle. rabbi bachya ben asher) adds the following ideas: the first fruits symbolize the first three letters of the name havayah, yud-hei-vav, and the basket symbolizes the fourth letter, the final hei, which, as we know, also signifies the sefirah of malchut. malchut is the recipient of the flow of divine insight and beneficence of the sefirot signified by the first three letters of the name havayah. it is therefore symb

SATANGEL

god the true, god the holy, god who hath created thee, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, and pierce the creature in the vein which is on the right side; and collect the blood in a small vessel over which thou shalt say- almaighty adonai, arathron, ashai, elohim, elohi, elion, asher, eheieh, shaddai, o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy in all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring espec

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e hungry esau a bowl of soup in exchange for his inheritance. jacob, who later became known as israel, had a dozen sons, and these sons formed the twelve tribes of israel. judah, issachar, and zebulun settled in the north of canaan, while ruben, simeon, and gad settled in the south. benjamin made his home in the west, as did ephriam and menassah, the children of joseph, jacob s favorite son. dan, asher, and naphtali moved to districts in the east. the tribe of jacob s third son, levi, was set apart to serve the holy temple in jerusalem. the bible refers to abraham and his descendants as hebrews, and later, after jacob s change of name to israel, as israelites. the term jew is a shortened version of judahites, which is what the inhabitants of judah s northern tribe were called. 6 world reli

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

rmageddon. minneapolis: dimension books, bethany fellowship, 1971. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 192 religious phenomena goetz, william r. apocalypse next. camp hill, penn: horizon books, 1996. shaw, eva. eve of destruction: prophecies, theories and preparations for the end of the world. chicago: contemporary books, 1995. silberman, neil asher, israel finkelstein, david ussishkin, and baruch halpern. digging at armageddon. archaeology, november/december 1999, pp. 32 39. unterman, alan. dictionary of jewish lore and legend. new york: thames and hudson, 1991. cosmic consciousness in his classic work, cosmic consciousness (1901, dr. richard maurice bucke (1837 1902) did not presume to place himself in the company of the illumined ind

THE HOLY BIBLE KING JAMES VERSION

: and she called his name naphtali. 30:9 when leah saw that she had left bearing, she took zilpah her maid, and gave her jacob to wife. 30:10 and zilpah leah s maid bare jacob a son. 30:11 and leah said, a troop cometh: and she called his name gad. 30:12 and zilpah leah s maid bare jacob a second son. 30:13 and leah said, happy am i, for the daughters will call me blessed: and she called his name asher. 30:14 and reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother leah. then rachel said to leah, give me, i pray thee, of thy son s mandrakes. 30:15 and she said unto her [is it] a small matter that thou hast taken my husband? and wouldest thou take away my son s mandrakes also? and rachel said, therefore he shall lie with thee to night

hat reuben went and lay with bilhah his father s concubine: and israel heard [it] now the sons of jacob were twelve: 35:23 the sons of leah; reuben, jacob s firstborn, and simeon, and levi, and judah, and issachar, and zebulun: 35:24 the sons of rachel; joseph, and benjamin: 35:25 and the sons of bilhah, rachel s handmaid; dan, and naphtali: 35:26 and the sons of zilpah, leah s handmaid; gad, and asher: these [are] the sons of jacob, which were born to him in padan-aram. 35:27 and jacob came unto isaac his father unto mamre, unto the city of arbah, which [is] hebron, where abraham and isaac sojourned. 35:28 and the days of isaac were an hundred and fourscore years. 35:29 and isaac gave up the ghost, and died, and was gathered unto his people [being] old and full of days: and his sons esau

s of issachar; tola, and phuvah, and job, and shimron. 46:14 and the sons of zebulun; sered, and elon, and jahleel. 46:15 these [be] the sons of leah, which she bare unto jacob in padan-aram, with his daughter dinah: all the souls of his sons and his daughters [were] thirty and three. 46:16 and the sons of gad; ziphion, and haggi, shuni, and ezbon, eri, and arodi, and areli. 46:17 and the sons of asher; jimnah, and ishuah, and isui, and beriah, and serah their sister: and the sons of beriah; heber, and malchiel. 46:18 these [are] the sons of zilpah, whom laban gave to leah his daughter, and these she bare unto jacob [even] sixteen souls. 46:19 the sons of rachel jacob s wife; joseph, and benjamin. 46:20 and unto joseph in the land of egypt were born manasseh and ephraim, which asenath the

; and bowed his shoulder to bear, and became a servant unto tribute. 49:16 dan shall judge his people, as one of the tribes of israel. 49:17 dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. 49:18 i have waited for thy salvation, o lord. 49:19 gad, a troop shall overcome him: but he shall overcome at the last. 49:20 out of asher his bread [shall be] fat, and he shall yield royal dainties. 49:21 naphtali [is] a hind let loose: he giveth goodly words. 49:22 joseph [is] a fruitful bough [even] a fruitful bough by a well [whose] branches run over the wall: 49:23 the archers have sorely grieved him, and shot [at him] and hated him: 49:24 but his bow abode in strength, and the arms of his hands were made strong by the han

so joseph died [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in egypt. page 31 exodus the second book of moses, called exodus 1:1 now these [are] the names of the children of israel, which came into egypt; every man and his household came with jacob. 1:2 reuben, simeon, levi, and judah, 1:3 issachar, zebulun, and benjamin, 1:4 dan, and naphtali, gad, and asher. 1:5 and all the souls that came out of the loins of jacob were seventy souls: for joseph was in egypt [already] 1:6 and joseph died, and all his brethren, and all that generation. 1:7 and the children of israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. 1:8 now there arose up a new king over egypt, which knew not j

shedeur. 1:6 of simeon; shelumiel the son of zurishaddai. 1:7 of judah; nahshon the son of amminadab. 1:8 of issachar; nethaneel the son of zuar. 1:9 of zebulun; eliab the son of helon. 1:10 of the children of joseph: of ephraim; elishama the son of ammihud: of manasseh; gamaliel the son of pedahzur. 1:11 of benjamin; abidan the son of gideoni. 1:12 of dan; ahiezer the son of ammishaddai. 1:13 of asher; pagiel the son of ocran. 1:14 of gad; eliasaph the son of deuel. 1:15 of naphtali; ahira the son of enan. 1:16 these [were] the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in israel. 1:17 and moses and aaron took these men which are expressed by [their] names: 1:18 and they assembled all the congregation together on the first [day] of the second

hirty and five thousand and four hundred. 1:38 of the children of dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 1:39 those that were numbered of them [even] of the tribe of dan [were] threescore and two thousand and seven hundred. 1:40 of the children of asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; 1:41 those that were numbered of them [even] of the tribe of asher [were] forty and one thousand and five hundred. 1:42 of the children of naphtali, throughout their generations, after their families, by the

oughout their armies. and they shall go forward in the third rank. 2:25 the standard of the camp of dan [shall be] on the north side by their armies: and the captain of the children of dan [shall be] ahiezer the son of ammishaddai. 2:26 and his host, and those that were numbered of them [were] threescore and two thousand and seven hundred. 2:27 and those that encamp by him [shall be] the tribe of asher: and the captain of the children of asher [shall be] pagiel the son of ocran. 2:28 and his host, and those that were numbered of them [were] forty and one thousand and five hundred. 2:29 then the tribe of naphtali: and the captain of the children of naphtali [shall be] ahira the son of enan. 2:30 and his host, and those that were numbered of them [were] fifty and three thousand and four hund

hekels] full of incense: 7:69 one young bullock, one ram, one lamb of the first year, for a burnt offering: 7:70 one kid of the goats for a sin offering: 7:71 and for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this [was] the offering of ahiezer the son of ammishaddai. 7:72 on the eleventh day pagiel the son of ocran, prince of the children of asher [offered] 7:73 his offering [was] one silver charger, the weight whereof [was] an hundred and thirty [shekels] one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 7:74 one golden spoon of ten [shekels] full of incense: 7:75 one young bullock, one ram, one lamb of the first year, for a burnt offering: 7:7

ldren of manasseh [was] gamaliel the son of pedahzur. 10:24 and over the host of the tribe of the children of benjamin [was] abidan the son of gideoni. 10:25 and the standard of the camp of the children of dan set forward [which was] the rereward of all the camps throughout their hosts: and over his host [was] ahiezer the son of ammishaddai. 10:26 and over the host of the tribe of the children of asher [was] pagiel the son of ocran. 10:27 and over the host of the tribe of the children of naphtali [was] ahira the son of enan. 10:28 thus [were] the journeyings of the children of israel according to their armies, when they set forward. 10:29 and moses said unto hobab, the son of raguel the midianite, moses father in law, we are journeying unto the place of which the lord said, i will give it

son of jephunneh. 13:7 of the tribe of issachar, igal the son of joseph. 13:8 of the tribe of ephraim, oshea the son of nun. 13:9 of the tribe of benjamin, palti the son of raphu. 13:10 of the tribe of zebulun, gaddiel the son of sodi. 13:11 of the tribe of joseph, namely, of the tribe of manasseh, gaddi the son of susi. 13:12 of the tribe of dan, ammiel the son of gemalli. 13:13 of the tribe of asher, sethur the son of michael. 13:14 of the tribe of naphtali, nahbi the son of vophsi. 13:15 of the tribe of gad, geuel the son of machi. 13:16 these [are] the names of the men which moses sent to spy out the land. and moses called oshea the son of nun jehoshua. 13:17 and moses sent them to spy out the land of canaan, and said unto them, get you up this [way] southward, and go up into the moun

they that were numbered of them [were] forty and five thousand and six hundred. 26:42 these [are] the sons of dan after their families: of shuham, the family of the shuhamites. these [are] the families of dan after their families. 26:43 all the families of the shuhamites, according to those that were numbered of them [were] threescore and four thousand and four hundred. 26:44 [of] the children of asher after their families: of jimna, the family of the jimnites: of jesui, the family of the jesuites: of beriah, the family of the beriites. 26:45 of the sons of beriah: of heber, the family of the heberites: of malchiel, the family of the malchielites. 26:46 and the name of the daughter of asher [was] sarah. 26:47 these [are] the families of the sons of asher according to those that were number

oseph, for the tribe of the children of manasseh, hanniel the son of ephod. 34:24 and the prince of the tribe of the children of ephraim, kemuel the son of shiphtan. 34:25 and the prince of the tribe of the children of zebulun, elizaphan the son of parnach. 34:26 and the prince of the tribe of the children of issachar, paltiel the son of azzan. 34:27 and the prince of the tribe of the children of asher, ahihud the son of shelomi. 34:28 and the prince of the tribe of the children of naphtali, pedahel the son of ammihud. 34:29 these [are they] whom the lord commanded to divide the inheritance unto the children of israel in the land of canaan. 35:1 and the lord spake unto moses in the plains of moab by jordan [near] jericho, saying, 35:2 command the children of israel, that they give unto the

obey the voice of the lord thy god, and do his commandments and his statutes, which i command thee this day. 27:11 and moses charged the people the same day, saying, 27:12 these shall stand upon mount gerizim to bless the people, when ye are come over jordan; simeon, and levi, and judah, and issachar, and joseph, and benjamin: 27:13 and these shall stand upon mount ebal to curse; reuben, gad, and asher, and zebulun, dan, and naphtali. 27:14 and the levites shall speak, and say unto all the men of israel with a loud voice, 27:15 cursed [be] the man that maketh [any] graven or molten image, an abomination unto the lord, the work of the hands of the craftsman, and putteth [it] in [a] secret [place] and all the people shall answer and say, amen. 27:16 cursed [be] he that setteth light by his f

e there [in] a portion of the lawgiver [was he] seated; and he came with the heads of the people, he executed the justice of the lord, and his judgments with israel. 33:22 and of dan he said, dan [is] a lion s whelp: he shall leap from bashan. 33:23 and of naphtali he said, o naphtali, satisfied with favour, and full with the blessing of the lord: possess thou the west and the south. 33:24 and of asher he said [let] asher [be] blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. 33:25 thy shoes [shall be] iron and brass; and as thy days [so shall] thy strength [be] 33:26 [there is] none like unto the god of jeshurun [who] rideth upon the heaven in thy help, and in his excellency on the sky. 33:27 the eternal god [is thy] refuge, and underneath [are

e according to the commandment of the lord he gave them an inheritance among the brethren of their father. 17:5 and there fell ten portions to manasseh, beside the land of gilead and bashan, which [were] on the other side jordan; 17:6 because the daughters of manasseh had an inheritance among his sons: and the rest of manasseh s sons had the land of gilead. 17:7 and the coast of manasseh was from asher to michmethah, that [lieth] before shechem; and the border went along on the right hand unto the inhabitants of entappuah. 17:8 [now] manasseh had the land of tappuah: but tappuah on the border of manasseh [belonged] to the children of ephraim; 17:9 and the coast descended unto the river kanah, southward of the river: these cities of ephraim [are] among the cities of manasseh: the coast of m

longed] to the children of ephraim; 17:9 and the coast descended unto the river kanah, southward of the river: these cities of ephraim [are] among the cities of manasseh: the coast of manasseh also [was] on the north side of the river, and the outgoings of it were at the sea: 17:10 southward [it was] ephraim s, and northward [it was] manasseh s, and the sea is his border; and they met together in asher on the north, and in issachar on the east. 17:11 and manasseh had in issachar and in asher beth-shean and her towns, and ibleam and her towns, and the inhabitants of dor and her towns, and the inhabitants of endor and her towns, and the inhabitants of taanach and her towns, and the inhabitants of megiddo and her towns [even] three countries. 17:12 yet the children of manasseh could not drive

en-gannim, and en-haddah, and beth-pazzez; 19:22 and the coast reacheth to tabor, and shahazimah, and beth-shemesh; and the outgoings of their border were at jordan: sixteen cities with their villages. 19:23 this is the inheritance of the tribe of the children of issachar according to their families, the cities and their villages. 19:24 and the fifth lot came out for the tribe of the children of asher according to their families. 19:25 and their border was helkath, and hali, and beten, and achshaph, 19:26 and alammelech, and amad, and misheal; and reacheth to carmel westward, and to shihorlibnath; 19:27 and turneth toward the sunrising to bethdagon, and reacheth to zebulun, and to the valley of jiphthah-el toward the north side of beth-emek, and neiel, and goeth out to cabul on the left h

nd, 19:28 and hebron, and rehob, and hammon, and kanah [even] unto great zidon; 19:29 and [then] the coast turneth to ramah, and to the strong city tyre; and the coast turneth to hosah; and the outgoings thereof are at the sea from the coast to achzib: 19:30 ummah also, and aphek, and rehob: twenty and two cities with their villages. 19:31 this [is] the inheritance of the tribe of the children of asher according to their families, these cities with their villages. 19:32 the sixth lot came out to the children of naphtali [even] for the children of naphtali according to their families. 19:33 and their coast was from heleph, from allon to zaanannim, and adami, nekeb, and jabneel, unto lakum; and the outgoings thereof were at jordan: 19:34 and [then] the coast turneth westward to aznothtabor

t to the children of naphtali [even] for the children of naphtali according to their families. 19:33 and their coast was from heleph, from allon to zaanannim, and adami, nekeb, and jabneel, unto lakum; and the outgoings thereof were at jordan: 19:34 and [then] the coast turneth westward to aznothtabor, and goeth out from thence to hukkok, and reacheth to zebulun on the south side, and reacheth to asher on the west side, and to judah upon jordan toward the sunrising. 19:35 and the fenced cities [are] ziddim, zer, and hammath, rakkath, and chinnereth, 19:36 and adamah, and ramah, and hazor, 19:37 and kedesh, and edrei, and en-hazor, 19:38 and iron, and migdal-el, horem, and beth-anath, and beth-shemesh; nineteen cities with their villages. 19:39 this [is] the inheritance of the tribe of the

he tribe of judah, and out of the tribe of simeon, and out of the tribe of benjamin, thirteen cities. 21:5 and the rest of the children of kohath [had] by lot out of the families of the tribe of ephraim, and out of the tribe of dan, and out of the half tribe of manasseh, ten cities. 21:6 and the children of gershon [had] by lot out of the families of the tribe of issachar, and out of the tribe of asher, and out of the tribe of naphtali, and out of the half tribe of manasseh in bashan, thirteen cities. 21:7 the children of merari by their families [had] out of the tribe of reuben, and out of the tribe of gad, and out of the tribe of zebulun, twelve cities. 21:8 and the children of israel gave by lot unto the levites these cities with their suburbs, as the lord commanded by the hand of moses

TYSON DONALD THE POWER OF THE WORD

of passage is partially described by moses. after the twelve stones are carried across the riverbed, six of the stones that represent the six tribes of simeon, levi, judah, issachar, joseph, and benjamin are piled up in a symbolic representation of mount gerizim, probably on the right side of the path to be followed by the israelites. the other six stones that represent the tribes of reuben, gad, asher, zebulun, dan, and naphtali are piled up in a representation of mount ebal, probably on the left side of the path (deut. 27:12-3. it is also possible that the stones form the right and left sides of a single altar,or even a stone circle-gilgal, the place where the stones are said to be piled, is hebrew meaning "circle" it is clear that the real mount gerizim and mount ebal play no part in th

d the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. blessed shall be thy basket and thy store. blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out (deut. 28:3-6) those who lapse into disobedience are threatened with six curses from the stones on ebal, washed with the blood of the tribes of reuben, gad, asher, zebulun, dan, and naphtali: cursed shalt thou be in the city, and cursed shalt thou be in the field. cursed shall be thy basket and thy store. cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out (deut. 28:16-9) it is no accident that the

ement of the tribes on the stones. however, were this correspondence not present in the bible notes, i would be strongly inclined to assign the names of the six tribes who dispense blessings on the children of israel (simeon, levi, judah, issachar, joseph, and benjamin; deut. 27:12) to the two upper rows of the stones, which relate to the urim, and the six tribes who dispense curses (reuben, gad, asher, zebulun, dan, and naphtali; deut. 27:13) to the two lower rows of stones, which relate to the thummim. there is also reason to suspect that these sets of tribes correspond with the names on the onyx stones on the shoulders of the high priest, in spite of exodus 28:lo. it is curious that the names of jacob's sons are assigned to the breastplate in a slightly different order than they appear

beginning of strength, the excellence of dignity, the excellence of power. simeon: anger as an instrument of cruelty. levi: wrath as an instrument of cruelty. judah: glory, praise, triumph, dominion. issachar: labor, service, debt. zebulun: a safe haven, place of peace, tranquility. dan: stern judgement, retribution. naphtali: eloquence, free speech, true testimony. gad: triumph after adversity, asher: abundance, wealth, luxury. joseph: fruitfulness, blessings. benjamin: lawlessness, violence. to employ urim and thummim as an oracle, it would be necessary to consider the meaning of the tribes in concert with the astrological meaning of their related signs of the zodiac. the particular banner of the name selected shows which tribe and related sign should be applied to the question. for exa

corpio zebulun thaddeus jasper 2 w 12. hhiv badiah anodoin- h m 13. vhih vahael mph lsrahpm+ wsw libra dan jacinth james the% 14. vhih haviah saiinou- greater 2 15. vhhi vihael arsl laoaxrp+ ese gemini naphtali thomas agate man vau f 3 16. vhhi hiviah slgaiol- i% a 17. vihh vivael gaiol ligdisa+ north aquarius gad simon amethyst 18. vihh viviah soniznt- 19. hihv shabuel ori habioro+ nnw capricorn asher john chrysolite 20. hihv vabashiah aaozaif- 21. hivh shahavel ibah htmorda+ ssw virgo joseph matthew onyx bull second 22. hivh vaheshiah ahaozpi- he 23. hhvi shiael hipotga+ aozp1 avtotar- east taurus benjamin matthias beryl 24. hhvi aishiah n m w t he great renaissance magician henry cornelius agrippa included a table of the twelve banners of tetragrammaton and their occult correspondences

h hhiv vhhi vihh vhih hiw hivh hhvi sign month aries march taurus april gemini may cancer june leo july virgo august libra september scorpio october sagittarius november capricorn december aquarius january pisces february stone sardonyx carnelian topaz chalcedony jasper emerald beryl amethyst hyacinth chrysoprase crystal sapphire tribe apostle dan matthias ruben thaddeus judah simon manasseh john asher peter simeon andrew issachar bartholomew benjamin philip naphtali james eld. gad thomas zebulun matthew ephraim james yng. t he order of the twelve apostles of jesus that appears in the table of the banners in appendix e and elsewhere should not be regarded as cast in bronze. the correct ordering of the apostles is in considerable dispute. as is true of the ordering of the tribes of israel i

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of supernal communion with god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the tractate yoma says god will pardon a man three times for a sin, but the fourth occasion is fatal. the jewish sanhedrin had power to order 4 sorts of death penalty; by stoning, beheading, burning and strangling. the sanhedrin as a court of justice ceased with the second temple, but the rabbis taught that if a man incurs the death penalty of either form he still dies in thes

no good comes of work done on that day. the talmud in soteh, 20. i, says that a woman prefers one measure of fun to 9 of pharisaic professional goodness. nine persons have entered alive into the jews paradise; enoch, elijah, messiah, eliezer the servant of abraham, hiram, king of tyre, ebed melek the ethiop, jabez the son of jehuda the prince, bathia daughter of pharaoh, and sarah the daughter of asher. some rabbis add rabbi yoshua son of levi, but he entered not at the door, but climbed over the wall. see kethuboth, 7. 2. in the 145th psalm, we find 9 reasons for praising god. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the great eleusinian mysteries were the successors of the egyptian mysteries of isis and osiris, and were celebrated at eleusis and possibly

h eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 5. to zebulum, the prayer the prayer and blessing of his father fell on him in preference to issachar. 6. to issachar, the circumambulation an indolent tribe, who required a leader. 7. to dan, the advance to the altar for a contrast to their rapid advance to idolatry. 103. 8. to gad, the obligation on account of jephtah s vow. 9. to asher, the entrusting; with rich masonic blessings resembled the fathers of their land. 10. to naphtali, the investment and declared free. the tribe of naphtali had a peculiar freedom given by moses. 11. to joseph, the n.e. corner because ephraim and manasseh (grandsons) represented him, newest comers. 12. to benjamin, the closing of the lodge as being the last son of the patriarch. the following

the 12 sons of jacob were related to the 12 signs of the zodiac by the rosicrucians in a correct order; other numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott schemes of attribution are given by athanasius kircher and others. that by sir william drummond is- aries to gad, taurus to ephraim, gemini to benjamin, cancer to issachar, leo to judah, virgo to naphtali, libra to asher, scorpio to dan, sagittarius to manasseh, capricorn to zebulun, aquarius to reuben and pisces to simeon and levi. the 12 apostles of jesus were simon, peter, andrew, james and john the sons of zebedee, phillip, bartholomew, thomas, matthew also called levi, james son of alphaeus, judas called lebbaeus and thaddeus, simon the canaanite, and judas iscariot. the venerable bede proposed to renam

aught by the kabalists. there were 42 judges in the judgment hall of osiris. see bettany, the world s religions, pg. 166, on the events of the 42nd day after death. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the talmud of babylon in kiddushin 71, mentions the 42-lettered name, and it is given by ignatz stern as composed of the divine names of the bible; thus eheyeh asher eheyeh, al, jah, jehovah, elohim, jehovah sabaoth, el chai and adonai. ahih ashr ahih; ih; ihvih; al; alhim; ihvh tzbavt; al chi; adni, or 4, 3, 4, 2, 5, 2, 5, 4, 5, 2, 2, 4=42. it is very curious that the ten sephiroth which denote the attributes of god will show, when these letters are added together, and a v added for and before the last one, this same number 42; if chesed be called gedul

as carried 400 miles to burial. david is said to have had a guard of 400 young men who rode in golden chariots at the head of his army. 410. the first temple stood 410 years, and the second temple 420. 474. the number of daath, dot, secret wisdom, the union of chokmah and binah. 496. the number of malkuth (mlkt, the kingdom, the 10th sephirah. 500. kosmos. 543. the number of the mystic name aheie asher aheie, i am that i am (ahih ashr ahih. 550. shmir, the shamir, the magical insect which cut the stones for solomon s temple. 608. 608 is a very notable number, representing the sun. martianus capella, of the 5th century, says: the sun is called in italy, the god sol; at the nile, serapis; at memphis, osiris; he is also attis; adonis at byblos; and ammon in libya; also typhon, mithras and plu

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

his day: and similarly the torah is beyond time in accord with the gradation of the torah [we-khen ha-torah hi al ha-zeman le-madregat ha-torah, for time depends on the sun and the movement of the sphere [ki ha-zeman hu toleh ba-shemesh bi-tenu at ha-galggal, and the torah is above [the sun. and with respect to all matters that are beyond time the matter of time is indifferent [we-khol ha-devarim asher hem al ha-zeman kol inyan ha-zeman shaweh, and nothing is in time except for time [we-eino bi-zeman zulat zeman. therefore they said that linear circularity (a)temporal poetics 65 each man is obligated to look upon himself as if he left egypt,63 for the cause [that redeemed] those who left is the same cause in each and every generation, and there is here no distinction.64 with respect to the

9 linear circularity (a)temporal poetics 83 yemot olam, days of old (ibid. 32:7),170 or, in the language of the zoharic kabbalists based on these earlier formulations, yomin ila in, supernal days, 171 and yomin qadma in, primeval days. 172 the tenor of this temporality is brought into clearer focus in the following passage from the thirteenth-century work sefer ha-yihud by the proven al kabbalist asher ben david: on the basis of the tradition all of these attributes in the six extremities are also called garden [gan, as it says, the lord god planted a garden in eden in the east (gen 2:8, that is to say, from before [mi-qedem]173 the creation of the world. and, in truth, eden refers to hokhmah, the inception of all the emanations [ro sh le-khol ha-sefirot, which is intimated in the word ber

te.215 the conception of temporality proffered in the aforecited passage is enhanced by considering the interpretation of this passage found in the commentary on tiqqunei zohar that purports to transmit the teachings of the vilna gaon: ehyeh is upon hawayah, that is to say, upon being [al mesi ut, for ehyeh connotes being [hu leshon mesi ut, and as the commentators have explained, the verse ehyeh asher ehyeh (exod 3:14) instructs about what was, is, and shall be [moreh al hayah howeh we-yihyeh. that is to say, ehyeh is iterated there three times, as it says, ehyeh asher ehyeh, i was with you etc. and i shall be with you etc. 216 and afterwards it says, ehyeh [sent me to you (ibid, this [alludes to] the redemption in the present [ha-ge ullah be-howeh].217 the name ehyeh, in particular, illu

time marks the pulsation of absence coming into presence as the nameless revealed in the veil of the ineffable name.234 in the circumspection of this circumscription, each moment appears unique, singular, wholly other in relation to what comes before and what comes after no past, no future, no present. this secret is alluded to in the divine name proclaimed to moses, i will be as i will be, ehyeh asher ehyeh, a name that names no-thing we can know since this name denotes that what it is to be for this divinity is to become what it will be in having been what it is to become, every manifestation a congruence of the infinite simplicity of simple infinity, the metasemantic matrix 235 that comprises the predictably unpredictable possibility of each moment, the persistent presence of the unprec

lls. at the same time, it is said that there are no desires, lights, or sparks in the infinite. while it is not stated explicitly, i would suggest that the intent of this passage is to underscore that the supernal will is that which wills nothing, and in willing nothing it produces everything. early kabbalists did speak of the dissemination of the 198 notes to page 39 will. consider, for example, asher ben david, r. asher ben david, p. 62. this proven al kabbalist, the nephew of isaac the blind, explains that the divine potencies are called middot, literally measures, to express the expansion of the will [hitpashtut ha-rason] from side to side. i would surmise that the paradoxical notion of the infinite will demands logically that the expansion is a contraction, and thus that the attempt t

ernity set in diametric contrast to the created world of time. 112. cordovero, pardes rimmonim, 6:6, 30b. for analysis of this theme, see ben- shlomo, mystical theology, pp. 246 and 260. 113. cordovero, pardes rimmonim, 3:1, 11b; ben-shlomo, mystical theology, p. 56. 114. maimonides, guide, 1.57, p. 132, and 1.63, pp. 154 155 (in that context, maimonides explicitly interprets the expression ehyeh asher ehyeh as signifying the necessarily existent; altmann, essence and existence, pp. 294 315, reprinted in altmann, studies, pp. 107 127. 115. see goichon, la distinction de l essence et de l existence; rahman, essence and existence, pp. 1 16; morewedge, metaphysica of avicenna, pp. 206 249; wisnovsky, avicenna s metaphysics, pp. 200, 204 205, 219 225, 239 243, 245 249; fakhry, history of islam

3:89b, the attribute of binah, the third from the top, is called shiv at yamim, seven days, since it comprises the lower seven sefirot, which are the supernal days that correspond to the days of creation. 172. zohar 3:134b. see tishby, wisdom, p. 283. 173. the expression mi-qedem can assume two connotations: from the east (the sensus literalis of the verse) and from before (the meaning assumed by asher ben david. 174. babylonian talmud, rosh ha-shanah 32a. 175. asher ben david, r. asher ben david, p. 75. 176. this word is lacking in the printed editions that i consulted (berlin, 1850 and warsaw, 1890. i have restored it on the basis of the citation of azriel s passage in ibn gabbai, avodat ha-qodesh, 1:8, p. 17. 177. see n. 111, this chapter. 178. azriel of gerona, perush eser sefirot, 4a

gins, pp. 298, 470; idem, major trends, pp. 224 and 402 n. 65. see also the more recent analysis in pedaya, nahmanides, pp. 233 273. 188. the expression sheva qesawwot maqom is attested in a manuscript version (ms moscow, guenzburg 133, from late-fifteenth- or early-sixteenth-century germany) of the long recension of sefer yesirah 4:3. see gruenwald, preliminary critical edition, p. 157, sec. 38; asher ben david, r. asher ben david, p. 84. the more accepted reading is sheva qesawwot, which correspond to the seven double letters, one of the three divisions of the twenty-two hebrew letters according to the second part of sefer yesirah. as the relevant passage makes clear, the seven extremities comprise the six directions (above, below, east, west, north, and south, which are designated as th

milarity between the bahiric passage and maimonides is the nexus established between prayer and emptying the mind of all mundane matters. particularly germane is the definition of liturgical intention in mishneh torah, hilkhot tefillah 4:16. see preliminary remarks in wolfson, mystical- theurgical dimensions, p. 74 n. 131. it is of interest to note that one of the earliest kabbalists in provence, asher ben david, links the contemplative approach to prayer in maimonides to the ancient pietistic ideal of meditation, which resonates with the kabbalistic orientation enunciated in his day. see asher ben david, r. asher ben david, pp. 80 81; and analysis in wolfson, beneath the wings, pp. 226 228. 10. consider, for instance, the remarks of nahmanides, joseph ben todros abulafia, and meir halevi

nd rabbinic sources abulafia, abraham. imrei shefer. ms munich, bayerische staatsbibliothek 40. printed edition, jerusalem, 1999. abulafia, todros ben joseph. osar ha-kavod. satmar, 1926. osar ha-kavod ha-shalem. warsaw, 1879. sha ar ha-razim. edited with introduction and annotation by michal kushnir-oron. jerusalem: mosad bialik, 1989. albo, joseph. sefer ha-iqqarim. warsaw: isaac goldman, 1877. asher ben david. r. asher ben david: his complete works and studies in his kabbalistic thought. edited by daniel abrams. los angeles: cherub press, 1996 (hebrew. avot de-rabbi natan. edited by solomon schechter. vienna: ch. d. lippe, 1887. azriel of gerona. perush eser sefirot. in meir ibn gabbai, derekh emunah. berlin, 1850. perush ha-aggadot le-rabbi azri el. edited by isaiah tishby. jerusalem:

. azriel of gerona perush ha-tefillah: a critical edition of ms ferrera 1. edited by martel gavarin. ma thesis, hebrew university, 1984 (hebrew. french translation: gabrielle sed-rajna, commentaire sur la liturgie quotidienne, introduction, traduction annot e et glossaire des termes techniques. leiden: e. j. brill, 1974. seridim hadashim mi-kitvei rabbi azri el mi-gerona. in sefer zikkaron 263 le-asher gulak we-li shemu el klein, edited by gershom scholem, 201 222. jerusalem: hebrew university, 1942. azulai, abraham. hesed le-avraham. jerusalem, 1996. bahya ben asher. be ur al ha-torah. edited by hayyim d. chavel. 3 vols. jerusalem: mosad ha-rav kook, 1981. bar hiyya, abraham. hegyon ha-nephesch ha-atzuvah. edited with introduction and notes by geoffrey wigoder. jerusalem: mosad bialik, 19

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