The practical section of Harba de-Moshe (the Sword of Moses) reads like a catalog of emergencies and the divine names that solve them. Fever, snakebite, enemy attack, court cases, difficult childbirth, forgetfulness, evil spirits—each problem has its corresponding adjuration, and each adjuration invokes specific names from the Sword's 70-name system.
For healing, the text prescribes speaking certain names over water, then giving the water to the sick person to drink. This practice—known as kemiya (קמיע) when written and lachash (לחש) when spoken—has deep roots in Jewish folk medicine. The Talmud (Shabbat 67a) discusses permitted and forbidden healing incantations, and the Sword's adjurations fall squarely within the permitted category: they invoke only God's names and the names of known angels, never demonic powers.
For protection, the practitioner is instructed to recite specific name-sequences before embarking on a journey, before entering a place of danger, or before confronting an enemy in a legal dispute. One adjuration promises to "seal the mouth" of those who would speak against you in court. Another claims to make the practitioner invisible to bandits on the road. A third adjuration is designed to extinguish fire—speaking the divine names over the flames will cause them to die down.
For knowledge and wisdom, the text includes adjurations that promise to open the practitioner's mind to understanding Torah and to remembering everything one has studied. These memory-enhancement adjurations were particularly popular in the Geonic period (7th-10th century CE), when Talmudic scholars in Babylonia prized prodigious memory as a sign of scholarly excellence.
The text is careful to distinguish its adjurations from forbidden practices. It invokes only God and God's angels—never ghosts, foreign deities, or demons. The practitioner commands the angels "in the name of the One who created you"—always working within the framework of divine authority, never outside it. This theological care reflects the Geonic-period rabbis' concern with maintaining a clear boundary between permitted Jewish mystical practice and forbidden sorcery (kishuf) as defined in (Deuteronomy 18:10-12).