How to make a Golem

How to make a Golem
A Golem, which probably does not need any introduction to the readership, is a well known legendary magical "person" or android created from the dirt of the ground. Many famous rabbis throughout history have been reported to have created Golems. A full history of Golem stories is beyond the scope of this post and hopefully will be revisited in the future. Instead, I would like to focus on one issue: How does one exactly create a Golem?  I have found explicit instructions on Golem making in a European Hebrew manuscript of magic written in 1805 entitled "Practical Kabbalah". (Shelfmark: Bill Gross Ms. EE.011.026, fol. 30a). We see the Hebrew alphabet which according to tradition God used in creating the world  plays an important role in activating the various limbs and organs of the Golem. Here follows my translation as well as an image of the original:

To create a Golem man:  Take earth at midnight of the fourth day of the week (Wednesday) [word rubbed out] ד"ש [Unsure what the abbreviation is, I suppose it stands for “four weeks”]in the night of the month of Nissan [a Jewish month, around April] and take the earth, making sure none see you, and walk alone at night and fear not the Damagers [i.e. demons]. Afterwards, come to your house and place the earth in a corner of your house for ב"ש  [=two weeks?] and after the two weeks take the earth and make small pieces from it; that is, a large piece for forming the head and two pieces for the hands and etc. For the body, use one large piece. This should likewise be done alone at night with a second person to assist you. Make two small holes for the eyes, two for the ears and one hole for the nostrils. Write upon kosher deerskin parchment: aleph beth gimmel dalet he vav zayin etc. till tav [i.e. write the entire Hebrew alphabet] in large letters with the Ashuri script [the square script used in Torah scrolls and the like] with it’s “etchings” [Torah scrolls, mezuzahs (and sometimes amulets as well) must have שירטוט , a pressed line of sorts etched into the parchment in which the letters are written underneath, similar in concept to writing between the “lines” in our modern ruled paper]. Before using the quill, immerse that day in a mikva [ritualarium], and fast that day as well. You are not to speak to anyone at all that day. Light a candle in that house for the entire day. Before the writing, you are to learn the Chapter of the Merkabah [=the chariot] in the book of Ezekiel. After this, you are to write the alphabet without shoes in fear and awe. Afterwards, separate [rip off?] each letter from the others surrounded with the parchment [the letter should be surrounded with parchment]. Place aleph beth on the head, gimmel daled on each hand respectively, he vav likewise on the legs, zayin cheth on the eyes, teth yod on the ears with the remaining letters on the body. Press it into the body [pieces]. Afterwards, recite psalms 98 and 109. Then, adjure it as follows:  I adjure upon thee O Holy Names that derive from these verses “that they formed the man from the earth” and via the Names known to the Masters of the Kabbalah. Repeat thus thrice and the [Golem-]man will arise to serve you. Perform thus only for a dire need, such as traveling. To destroy him, recite these names over him on Friday or Saturday night:  Havad Chtoth.

Magical Skulls and Teraphim

Magical Skulls and Teraphim

Before even presenting any of the source material regarding the magical use of human heads and skulls, we must note that this not "practical kabbalah" (i.e. Jewish magic), but rather a prohibited ritual of sorcery utilizing impure spiritual energies.
Notwithstanding this disclaimer, the knowledge of skull magic was documented in the Jewish traditions and makes a fascinating study nonetheless. So let's begin:

One of the earliest records of skull magic is found in several Midrashim (Biblical exegesis/commentaries from the rabbis from the Talmud era) on the verse Genesis 31:19 where we read of Laban's complaint of his stolen Teraphim, unbeknownst to both Laban and Jacob that Rachel stole them.

I quote from Pirke DeRabbi Eliezer chapter 31. For this text, I consulted the editio priceps of Constantinople, 1514.

ומה הם התרפים, שוחטין אדם בכור ומולקין את ראשו ומולחין אותו במלח ובשמן טוב וכותבין על ציץ זהב שם רוח טומאה ומניחין אותו תחת לשונו ומדליקין נרות לפניו ומשתחוין לו והוא מדבר עמהן. ומניין שהתרפים מדברים, שנ' (זכריה י, ב) כִּי הַתְּרָפִים דִּבְּרוּ אָוֶן, לפיכך גנבתם רחל שלא יגידו ללבן שברח יעקב. ולא עוד, אלא להכרית ע"ז מבית אביה

"What are Teraphim? They slaughter a firstborn man, decapitate his head. Then they apply salt and good oil [to the head]. The name of an impure spirit is inscribed on a gold plate which is placed under the tongue. Candles are lit before it and as one prostrates before it, it speaks. And from where do we know that the Teraphim speak? For it is written: "For the Teraphim have spoken vanity" (Zechariah 10:2). Therefore, Rachel stole them, so that they should not tell Laban that Jacob fled. Not only that, but also to remove the idols from her father's house." 

A slightly variant reading is found in an English translation of this work from a "manuscript belonging to Abraham Epstein of Vienna" by Gerald Friedlander (London, 1916). Unfortunately only the English translation is provided without the Hebrew. Here is Friedlander's translation according to this manuscript:

"What are the Teraphim? They slay a man, a firstborn, and he is red (in colour). All that a man requires (to know) is not written here. This is impossible, since the men who dispute about the knowledge of making (the Teraphim) have increased. Everyone who follows that knowledge will ultimately go down to Gehinnom. And they pinch off his head, and salt it with salt, and they write upon a golden plate the name of an unclean (spirit), and place it under his tongue, and they put it in the wall, and they kindle lamps before it, and bow down to it, and it speaks unto them. Whence do we know that the Teraphim speak? Because it is said, "For the Teraphim have spoken vanity" (Zech. 10:2). On that account had Rachel stolen them, so that they should not tell Laban that Jacob had fled, and not only that, but also to remove idolatrous worship from her father's house."

(The original book can be viewed here: https://archive.org/details/pirkderabbieli00frieuoft/page/272)

One interesting addition from that version is that the firstborn is "red". I have only found one other source mentioning the individual must be red in Sefer HaZioni by Rabbi Menahem HaZioni, a kabbalist of medieval Speyers, Germany. I assume the intent is to either a red, ruddy complexion or perhaps to red hair.

I'll present one more text with that adds a few more details. Here is the text and translation of Sefer HaYashar, a medieval complitation of midrash:

וזה מעשה התרפים. אשר יקחו איש אשר יהיה בכור וישחטו אותו וימרטו את רֹאשו ולקחו את המלח והמליחו את הראש ומשחו אותו בשמן. ולקחו לוח נחֹשת קטנה או לוח זהב וכתבו עליה את השם ונתנו את הלוח ההיא תחת לשונו. ולקחו את הראש ההוא ואת הלוח אשר תחת הלשון ושמו בבית והדליקו לו נרות והשתחוו לו והיה בעת אשר ישתחוו לו ידבר אליהם בכל דבר אשר ישאלו מאיתו בכח השם אשר כתוב בה. ויש אשר יעשו אותם כצורת אדם מזהב ומכסף בשעות ידועות אליהם. וקבל התֹאר ההוא את כח הכוכבים ודבר אליהם עתידות וכמעשה הזה היו התרפים אשר גנבה רחל מאביה

"This is the Teraphim ritual: They would slaughter a firstborn man and pinch off his head which would then be salted and rubbed with oil. A small copper or gold plate would have a [magical] name written on it which would be placed under the tongue. Then they would place the head in a house, light candles before it and prostrate before it. While prostrating, the head would speak to them regarding anything they would inquire of it from the power of the name written in it. Others would make them [i.e. the Teraphim] in the shape of a man from either gold or silver at certain times known to them. This figurine would transmit the stars energy through them and relate future events. And it was in this manner that the Teraphim were made that Rachel stole from her father."

This is the only source I found where a copper plate is allowed as a substitute for gold. Even more interesting the alternative method of making Teraphim. This type of Teraphim was a gold or silver human figurine or statuette forged at astrologically significant times which would then channel celestial energies to "power them up" so to speak. Without wanting to veer too far from the main topic of heads and skulls, I have found this alternate type mentioned in two biblical commentaries which I will discuss before we continue. Rabbi Abraham Ibn Ezra, the great Spanish biblical commentator, grammarian, astronomer and astrologer, mentions this type of Teraphim:

י''א שהוא כלי נחשת העשוי לדעת חלקי השעות ואחרים אמרו כי יש כח בחכמי המזלות לעשות צורה בשעות ידועות תדבר הצורה והעד שלהם כי התרפים דברו און. ופי' הפסוק איננו כן. והקרוב אלי שהתרפי' הם על צורת בני אדם והיא עשויה לקבל כח עליונים 

"Teraphim. Some say this is a copper instrument used to tell time. Other say it has abilities based on astrology in which they would make a figure at known times in which the figure would then speak. Their proof [for this explanation of what Teraphim are] is from the verse  "For the Teraphim have spoken vanity" (Zechariah 10:2). This is not the correct interpretation of the verse, rather it seems to me they were made in the shape of man in order to receive supernal energies."

Ibn Ezra is quoted in a later commentary from Rabbi David Kimchi (France, 1160–1236) on this verse (as well as on Samuel I (19:13) with a few more details: 

והתרפים הם כלי הנחשת שרואין בו שעות היום ויראו בו את העתידות ופעמים רבות יכזב, וכן אמר כי התרפים דברו און (זכריה י') ונקראו בלשון רבים לפי שהוא עשוי לוחות לוחות. והחכם ראב"ע כתב כי התרפים עשוים על צורת בן אדם והיא עשויה לקבל כח עליונים

"Teraphim. they are instruments made of copper used to tell time. It was also to consult them to divine future events, although the information forthcoming often proved false. Zechariah 10:2 already remarks on the unreliability of Teraphim in this regard. The reason the word is in the plural mode, seeing that we speak about a single object, is because it consisted of multiple layers of tablets. According to Ibn Ezra each tablet had the face of a human being and was presumed to get inspiration from celestial regions."

Getting back to the main topic, let's discuss skulls. Although human bones can transmit "Tumah" impurity, the skull (as well as the spine) are singled out in the Talmud for having the ability to transmit ritual impurity regardless of size whereas other bones must add up to a certain minimum size to impart Tumah (see Oholot chap. 2:1). This applies even if the spine or the skull is assembled from two different corpses  (Oholot chap. 2:6).

The Talmud (Sanhedrin 65b as well as Sifrei Deuteronomy, paragraph 172) in detailing forbidden rites of sorcery relates that there is one form of necromancy which uses a skull. Using the skull has two advantages over other forms of necromancy in that dead rise in its usual manner (i.e. head first as opposed to upside down) and it will work even on the Sabbath (Saturday). The Talmud states:

ת"ר בעל אוב אחד המעלה בזכורו ואחד הנשאל בגולגולת מה בין זה לזה מעלה בזכורו אינו עולה כדרכו ואינו עולה בשבת נשאל בגולגולת עולה כדרכו ועולה בשבת

"The rabbis taught: The necromancer is both one who raises the dead with his "zechur" [some sort of materia magica instrument], and one who inquires from a skull. What is the difference between the two? When one raises the dead with his zechur, the dead does not rise in its [usual] manner, [but appears upside-down], and it does not rise on the Sabbath. Inquiring  from a skull, it rises in its [usual] manner, and rises on Sabbath."

Based on the above Talmud, Maimonides, an influential medieval Spanish Rabbi, rules in his book of Halacha (Jewish ritual law) that this skull magic is prohibited and describes the practice with further details as thus: 

 “One who holds a skull of a deceased person, and burns incense to it, and divines by it, so that it becomes evident that a low voice makes reply [from the skull]” (Mishna Torah, Laws of Idol Worship Chapter 6).

As of this writing, a total of five magical skulls  have been identified by Dan Levene in his article detailing these skulls entitled “Calvariae Magicae”.  These skulls are all written in Jewish Babylonian Aramaic (the same Aramaic dialect as the Talmud) and in the square Hebrew script. Some had been documented almost a hundred years ago, but this is the most comprehensive list. Unfortunately, many are cracked, very heavily damaged and only random words remain, such as “block and bind”,“name”, “liliths” and “spirits”, for example.

Luckily, “Skull 2” (VA 2458, Vorderasiatisches Museum Berlin) with 16 lines preserved, contains the longest text. (Still, there are some gaps represented by an ellipsis) The following is Levene’s translation of this skull:

"Oh Kefufan ... Kefufan! The swiftest of swift. Oh the flightiest of the flight ... and causing to flow ... The Swift Prince I adjure you and put (you) under oath in the name of your father and your mother ... ... Nuriel the angel and Gabriel, go and return in the name of Bartytba the son of Libat the great grandson of Lilith ... by his rebelliousness. Nuriel the angel and Hashtiel the angel ... (.....)iel the angel and Shibiel the angel, [and] (....)iel [the angel]. For he bathes and does not swell, for he  ... and is not ..., for he eats and is not filled, for he drinks and is not intoxicated, for he is injured and not released. You seven angels, [go and return] [in the na]me of Bartytba son of the sister of Libat the great grandson of Lilith ... ... by his rebelliousness, and cast him, overturned to the earth."

I don't recall having come across Kefufan כפופן before, but Levene writes that he's seen this spirit (or demon) a few times in some magic bowls.   The root  of this name is כופ which means to bend, compel or force. However, the name Bartytba I recognize from the Talmud (Shabbat fol. 67a) which records an incantation against Bar Tyt. Really the name is two words - Bar Tytba but in written together on the skull. It literally means "son of clay". In a long list of different magical rites and incantations the Talmud states:

לשידא לימא הכי הוית דפקיק דפקיק הוית ליטא תבור ומשומת בר טיט בר טמא בר טינא כשמגז מריגז ואיסטמאי

To be saved from a demon, let him recite as follows: You were stopped up, stopped up you were. Cursed, broken, and excommunicated be [the demons called] Bar Tyt Bar Tamei Bar Tina as Shamgaz, Merigaz, and Istemai.

This is the text as printed. The text found in the Vatican manuscript (Bibliotheca Apostolica Ebr. 108) substitutes מוריפת ואיסטמת  Morifath and Istemeth for the last two names. However whats really interesting is some additional text found in the Munich 95 text which shows us the "name" Istemeth is really a corruption of ואיסתמי מייתי which means "and the dead are stopped up"!!

Interview on the Glitch Bottle Podcast

My interview on the Glitch Bottle Podcast!

I recently had the honor and privilege of being on the Glitch Bottle podcast where I discuss magical rings, swords, colors, magical names and so much more about Kabbalah! The host, Alexander Eth, produces a high quality podcast and it's definitely worth your time to check him out. You can listen/download on Spreaker or listen on YouTube here:

Magical Stones

Magical Stones

            The magical properties of various stones are well attested to in the Jewish tradition. Before we begin, I must note that the modern scientific distinction between mineral and rock (and at times certain organic hard substances we wouldn’t call “rocks”) was not distinguished in the sources to be mentioned, as all fall under the general term אבן “even” which mean stone.

Some of the earliest discussions regarding supernatural abilities of stones are discussed in regards to the twelve stones on the High Priests’ breastplate (Choshen) of which each stone held a particular power. The exact translation of these twelve stones has been a point of much discussion and debate among biblical commentators, rabbis and scholars through the centuries. As an example, Reuben’s red stone (Most often understood to be ruby) is beneficial for an easy birth (either by pulverizing the ruby and ingesting it or being placed on the woman).

            Interestingly, at least one type of stone had to ability to heal merely by looking at it. The Talmud (Baba Batra fol. 16b) relates that: “Abraham hung a certain precious stone from his neck that all who saw it would immediately be healed”.

  אבן טובה היתה תלויה בצוארו של אברהם אבינו שכל הרואה אותה מיד נתרפא

Another passage in the Talmud (Shabbat 66b) discussing supernatural abilities of stones states: “The Sages taught that one may go out with a “tekumah” stone on Sabbath … this leniency applies even if she suspects that she may become pregnant and miscarry.”  Rashi, an important  medieval French rabbi translates this stone in his commentary to the Talmud as קוטיינא  contiene in Old French and explains it is worn by pregnant women to prevent miscarriage.

Interest in the supernatural abilities of stones continued into the middle ages and many European lapidaries were written. I refer the interested reader to Magical jewels of the middle ages and the renaissance particularly in England (Oxford, 1922), which provides an excellent review and study of them. In fact, the Old French lapidaries were the source material for virtually the entire 72 stone Hebrew collection called “Sefer Koach HaAvanim” Book of the Powers (or “virtues”) of the Stones by Rabbi Berakhyah Ben Natronai ha-Nakdan. This was the first medieval lapidary in Hebrew, which in turn became the source material for even later such collections. It was recently printed (in 2005) along with some 29 other small lapidaries in Hebrew in a book entitled “Sefer Segulot HaAvanim HaTovot” –Book of segulot (i.e. supernatural charms) of precious stones” and is widely available in any decent bookstore of Jewish religious texts! Here’s the cover:

For those interested in reading Sefer Koach HaAvanim, it was translated into English as  Sefer Ko’ah ha-Avanim (On the Virtue of the Stones) Hebrew Text and English. Translated by Gerrit Bos and Julia Zwink in 2010 and published by Brill. As with all Brill translations, this is a critical edition and highly recommended.

Out of all 72 stones, I’d like to excerpt just parts I think will be of particular interest.

In stone #1 we learn the following about magnetite: “Magicians carry it with them to be used in their deeds. The one who carries it with him will not dream when he is asleep. It protects from all reptiles, calms wrath and appeases quarrels. It makes wise the fools, and keeps the enemies away. Its force [is active] when one carries it in his hand or in the left wing (sleeve?) of his garment.”

Unfortunately no details are given to how magicians use them in their “deeds”.

In section 29 for Chrysolite (also known as Olivine) we find:

ומי שהלך לבית הוועד אם ישאמה בצוארו בעור צבי הנמצא בבטן אמו לא ימות ויכתוב בו אושיא(ל) בעדיא(ל) הבהיא(ל) היו לי למסעד

“If someone who goes to the council wears it around his neck in the skin of an unborn deer he will not die. He should write on it: Oshei(l) Ba'adie(l) Havhie(l) provide me with assistance.”

The Brill translation interprets “He should write on it” to be i.e. on the skin. I won’t dismiss the possibility that may in fact be the intent here, but it seems equally possible that the intent is to write the angelic formula on the stone itself. As we will soon see, I will bring two examples of magical writing on the stones themselves.

So far we have only discussed stones themselves, we shall now examine two examples of where magical names or seals are to be etched into the stone in order for it have an effect.

The first example is to be found in Bavarian State Library, Munich, Germany Cod. hebr. 214, fol. 52b which states:

A talisman to keep away mosquitoes (alternative translation: gnats).  Etch this figure on a sulfur stone at the rise of the second hour of Taurus. Put it in a place and mosquitoes will not come there. And this is the celestial figure: [three sigils, refer to the illustration].

The second example, from Rabbi Yosef Tirshom’s Sefer Shoson Yesod HaOlam (shelfmark: Bibliothèque de Genève, Comites Latentes 145) starts on  fol. 144 and continues on the top of fol. 145.

This magical stone, after being prepared according to the rituals, allows one to ask of it questions and the stone will provide the anwers in dreams. Instructions for magical “Dream queries” are extremely  common in the Jewish magical manuscripts, however this is the first time I have found one using a stone and so elaborate.

First we are given an extremely lengthy and tiresome prayer asking for God’s help and assistance in this matter, involving many long magical names. Afterwards, the following instructions are given to prepare the stone:  

[fol. 244] Making the stone. Take a large white and round stone. Around it in a circle write this like this [refer to the illustration] being etched into it with a utensil. Between each letter leave a pinkie fingers amount of space and between each word leave a thumbs worth of space. If you are not able to fill it in with the name, write around it, filling it with the name. [fol. 245] The secret of it speaking: You will need to fast for three days in purity before you can place it under your head. If you cannot find it [a white stone] round, then round it out yourself. Before [the etching of the names] write in ink עקר שיט ‘akar shayit and on the northern side write עדיינה ‘adyynah and erase them with water. Then, purify the stone. Afterwards etch the names around it like this with a knife or utensil. Whenever you wish to inquire from it, purify and fast for three days, wearing white clothes and place it under your head. Explanation: This that is to be written עקר שיט ‘akar shayit on one side and עדיינה ‘adyynah on the other side is to be erased in the water that will purify the stone. ידמא פנס [the names in the stones center] stands for: [each letter of the name are the initials of the following which spells out] (י) the secrets (ד) of his word (מ) relate (א) truths (פ) suddenly (נ) miracles (ס) Sodiel [Sod =secrets (of) El= God].

Well then!! That’s some stone! As the instructions are a little convoluted and not exactly in order, I’m going to now rearrange the instructions step by step:

1) Find a large white round stone. (If it’s not round, then round it out)

2) Fast for 3 days in purity (That’s chastity and usually implies to  immerse oneself in a natural body of water or ritualarium daily)

3) Write some magical names, עקר שיט and עדיינה respectively, in ink on opposite sides of the stone

4) Wash the names off with water 

5) Using the water from the last step, immerse and purify the stone in it

6) Etch in the magic names as exactly shown in the diagram leaving a pinkie finger amount of space in between each letter and a thumbs finger amount of space between the words

7) The stone is ready! Repeat step 2 (unless this happens to be the day you’re constructing it, then you’ve been fasting 3 days already) 

8) Don white clothing

9) Place under head, say the prayer and ask your questions

Finally, I would like to draw your attention to the way the names are actually etched on the stone. Some of the Hebrew letters –even mid-word,  are sideways or rotated. To help those that may not be familiar with the script used in the mss., I have  newly reproduced it below:

Magical Swords in the Jewish Tradition

Magical Swords in the Jewish Tradition

The concept and usage of swords as magical items in Judaism is attested to in various manuscripts and Hebrew books. To illustrate, I will examine several examples and the functions they served.

            

The earliest legendary use of a magic sword I have found is attributed to the Biblical Methuselah. In his commentary on the Bible, Rabbi Epraim ben Shimshon (Germany, c. 1200s), a member of the Hasiedi Ashkenaz, has the following to say on Genesis (4:24):

            Know and understand, when Adam separated from Eve for 130 years and Adam slept alone, the first Eve who is Lilith found him and desired his beauty in her heart for his face shone like the Sun. She came and slept with him in a dream –meaning, while he was asleep. And she gave birth from him demons and lilin. All those 130 years she bore him spirits (ruhin), damagers (mazikin) and demons (shadein), and this is the intent of the verse (Samuel II 7:14) “I will be to him a father, and he shall be to me a son; so that when he goes astray I will chasten him with the rod of men and with the negaim [lit. plagues, a term often used for demons] of the sons of Adam.” The firstborn of Adam’s name was Piznai Lilith Agrimas. He married his sister Imrith Lilith and she bore him ninety two thousand myriad demons; and no creature was able to withstand their dread. The firstborn of Agrimas was Aklamas who married his sister Yayfrith Lilith. She bore him ninety two thousand myriad lilin and demons. The firstborn of Aklamas was Agrimas who went and married Afiznai daughter of Afiznai Lilith who dwelt on the top of the mountains. She bore him three thousand myriad demons and no creature was able to withstand their dread; and they went and comingled with the angel of death and whoever would encounter him he would kill. This continued until the righteous Methuselah arose. Methuselah sat three days fasting and entreated mercy from God, saying: “Master of the world, it was your intent to create Adam [or mankind] in your image and likeness, by right he should rule over the spirits, demons and lilin –shall evil spirts preside over him?” God then gave Methuselah the righteous permission to write his Explicit Name [Shem HaMephorash] on his sword and with it he killed 490 thousand myriad of them in nearly an instant until Agrimas the firstborn of Adam came to him. Falling upon his face, he asked for mercy. In defeat, he [Agrimas] handed over the names of the demons and lilin. He [Methuselah] bound their kings in iron fetters and the rest fled before him, hiding themselves in secret in the Mediterranean Sea. This sword was hidden away with Methuselah upon his death.

This excerpt from Rabbi Epraim’s commentary is fascinating from many angles and certainly deserves a proper analysis. However, for our purposes we will focus only on his sword. Here we have (according to Rabbi Epraim) the very first use of a sword that can kill demons. All that we know is after a three day fast, he was able to write the Shem HaMephorash on it and that sufficed to kill a very large number with one swipe. Although it is certainly possible that this was not a physical sword and it was merely the Shem HaMephorash (either through pronunciation or even meditation) similar to the “Sword of Moses” (Charba DeMoshe) which is not a physical sword, but rather the names are the “sword”, I would posit that since in our case the name is described as being written on his sword that it was a physical sword.

            Moving forward, lets discuss swords that were certainly intended to be physical objects.

In a 18^th century manuscript of Jewish magic from the Moussaieff collection (#140) (and now shelfmarked as Bar-Ilan University Library, Ms. 1222) we find the following:

And this is the sword of Ashmodai, king of demons. And these five names are beneficial for all exoteric and demonic matters.

This sword is drawn in between an unrelated part and what follows after it “You also need to write this name…” is not part of it. However, notice that five names are written inside the shape of the sword while the name מצמצית is written next to it. It is unclear to me if this too is to be written on the sword. Regardless, this is the only source I have found thus far of the “Sword of Ashmodai”. No further instructions for its construction or use are noted.

            However, considering it seems to be a general purpose use sword for control of demons, I would advance that should one wish to construct on that it have a black handle. The use of a black handled knife or sword is well attested in the summoning of demons and drawing magical circles with (which is a whole separate discussion). Suffice it to say several examples can be found in Babylonian oil magic in the Talmud and in the later Jewish literature (Daiches, 1913).  One fascinating use of a magic sword to communicate with a demon is found in a Yemenite manuscript Ms. YM.011.083 (Gross ms. #373) fol. 4. Many demonic princes are to be found there, similar to Daiches’ collection (and will be the subject of its on forthcoming overview in regards to this manuscript). We will focus on the “Princes of the Sword”.

Another [magical formula]: Princes of the Sword, and it is a great operation. If you wish to inquire [of them], take a sword and enter a dimly lit house and stick the sword into the ground. Take a torch of wax in your hands, bow on your knees [in front of the sword] and look into the blade. Say the following adjuration but be forewarned that there be no other person with you the first time you perform this operation. However afterwards there is no concern. This is the adjuration: “I adjure upon you Charabiel the satan, brother of Samael the great prince that you come with your troops and camps and inform me of all my needs and questions in the name of the Truthful Name VHVY I AM YHVH”. This has been tried and tested.

Another fascinating use of swords in recorded in the collection of minhagim (ritual customs) of the Worms, Germany community by the synagogue’s sexton Rabbi Joseph Schammes -Wormser Minhagbuch (des R. Jousep Schammes) מנהגים דק"ק וורמיישא. The author was born in 1604 and describes daily life of the German Jew of the 1600s. First published in 1988. In section 288 (printed in volume 2 page 158) discussing childbirth we find the following:

והיולדת אינה יוצאת מבית לידתה עד שבת רביעי אחר הלידה ולפעמים בשבת חמשי. הא כיצד. ראשית אודיעך שכל אשה יולדת צריכה להיות בביתה עד סוף דער קראייז אוי"ז איז דהיינו שבכל לילה מיום הלידה אשה עומדת אצלה בביתה לשמשה לוקח חרב שלופה ומסבב בו את היולדת איזו סיבובי' אומר איזו לחשים כידוע לנשים. וכן עושה כל לילה ארבע שבועות מיום הלידה

…The woman who gave birth does not leave her house till after the fourth week of giving birth and sometimes till the fifth week. How so? Firstly, you must know that the woman who gave birth must remain at her house till after der Kreis aus ist [=the Circle is completed]. That is, every night from the night of childbirth the woman who assists her in her home takes an outstretched sword and swings it around the woman several circles while saying some incantations that is well known to the women. Such is done every night for the four weeks from childbirth.

Rabbi Schammes makes no mention of any particulars if there are any particulars to the sword or what the incantations may be. The fact that he feels no need to mention this testifies to the fact this was a known ritual and realia of his times that did not warrant an explanation. This ritual is mentioned only passingly in another work, Sefer HaChaim by Rabbi Chaim of Friedberg, Germany (brother of  Rabbi Judah Löwe of Prague of “golem fame”) who was slightly older than our author and even more passingly by some other German rabbis of the era. Although the incantations seems to have never been recorded or have been lost to time, thankfully one such “Circle Sword”, or “Kreismesser” as it is called has been presereved. First described, catalogued and photographed in Monumenta Judaica : 2000 Jahre Geschichte und Kultur der Juden am Rhein (Koln, 1964) vol. 2 Section E number 28, it is now part of the Alsatian Museum of Strasbourg, France. An image of it can be seen on their website here: 

According to both the Monumenta Judaica Katalog as well as the website, the other side bears the verse “you shall not suffer a witch to live” on it. This would be an important detail as it would indicate at least some specifications were required for the sword. It is unclear to me if the markings on the photographed side is merely ornamental or connotes some magical significance. I had contacted the museum to see if they would be willing to photograph the other side for me. They indicated they would oblige next time they have a professional photographer. Whenever that will be is anyone’s guess!!

Sword shapes have also been used as amulets as protection for children, most notably from Jewish Kurdistan. For example:

A sword amulet for protection. Early 20^th century from Iraqi Kurdistan.

Another one is shown on page 173 in The Jews of Kurdistan: Daily Life, Customs, Arts and Crafts (Jerusalem, 2000), reproduced below:

This article is not intended to be a complete and exhaustive list of all known usages of swords in magic, however I will end off with one of the more unusual uses.

An interesting use of a knife is found in NLI, Ms. Heb. 38°4917 fol. 7 for a “dream request”. 

It states: For a question [to be answered in a] dream: Take a new knife and place it under your head and it will come and speak to you. And this is what you should write [on the knife]: B’ush Bo Bdevar בע"ש בו"א בדב"ר.