เครื่องรางคาเมอา (เครื่องรางแบบเขียนของชาวยิว)Kameaקמיע

The practice has a name in its own tradition — Kabbalah Ma'asit, practical Kabbalah — and that tradition mostly forbids it.

Gershom Scholem's point about it is the historical one: a large part of the content of practical Kabbalah predates speculative Kabbalah and does not depend on it. What ended up under the label was an agglomeration of all the magical practices that developed in Judaism from the Talmudic period through the Middle Ages, and the doctrine of the Sefirot hardly ever played a decisive role in them. Amulet-making using the esoteric names of angels dates from Talmudic times.

The split between contemplative and practical Kabbalah was complete by the beginning of the 14th century, and most of the writing of the practical branch was never published. Abraham Abulafia condemned it. One tradition of it flourished in Spain in the second half of the 15th century, before the Alhambra Decree, around a text called Sepher ha-Mashiv; Moshe Idel describes its practitioners as interested in demonology and in coercive incantations to summon demons, angels and even God, in order to hasten the Messianic Age. Joseph Della Reina's failure at that was held up by later Kabbalists as a warning.

Then Isaac Luria, in 16th-century Safed, forbade his students to write amulets at all, and because Luria is the central teacher of modern Kabbalah and the foundation for later Hasidism, that prohibition carries authority rather than opinion. His reasoning was about purity: without the Temple and the ashes of the Red Heifer to purify with, the pursuit of practical Kabbalah by a person with an impure body is very detrimental.

It kept going anyway, at the border. The Baal Shem healers worked with methods between practical and meditative Kabbalah, amulets among them — Elijah Ba'al Shem of Chelm (1550–1583), the Baal Shem of London (1708–1782). Yisrael Baal Shem Tov (1698–1760) began as one, used amulets, and by the end of his life wrote only his own name on them, Yisrael ben Sara or Yisrael ben Eliezer, and no names of God at all. In the 1750s Jacob Emden accused Jonathan Eybeschütz of being a secret Sabbatean, chiefly on his reading of some amulets Eybeschütz had written. Rabbi Hirsch Fraenkel was imprisoned in Germany in 1713 for owning a library said to contain oaths and amulets for overcoming demons, seeing the future and speaking to the dead.

Inference — a practice whose own authorities forbid it and whose writings were mostly never published is a practice an atlas can describe and should not demonstrate. This record names who restricts it and stops there; see the restricted note below.

One word of warning about the name. In Western ceremonial magic, 'kamea' also means the planetary number squares that Cornelius Agrippa expounded in De Occulta Philosophia in 1531, used as grids on which to trace the sigils of spirits by converting a name to numbers. That is a different object with a borrowed Hebrew word, and the atlas keeps them apart.