A pact for protection of the home and self with the angelic divinity, Morag'el, of the Elohim. Morag'el is my refuge and my fortress among the gods; in Him will I trust.

1. Psalm of Protection -
A Pact with Morag’el
by Soror Diluvia
Morag’el is an angelic divinity within the pantheon of the El’ohim – the court of Canaanite
divinities surrounding the high-god, El’Elyon. While these deities are attested in the Hebrew
Bible they are not limited to Jewish or Christian “angelic” contexts, and were part of many
ancient Canaanite religious practices to greater and lesser degrees across the Levant before the
shift of Judaism towards monolatry and (arguably) monotheism. Many Canaanite deities were
consolidated as “names of god” under Hebrew and subsequent Christian traditions, but
remain accessible as partially or fully independent beings in religious or occult contexts.
As an angelic divinity, serving one of these beings, El’Shaddai, Morag’el is a key leader of the
order of Mashhitim, known from Jewish tradition as the Destroying Angels (mal’akh ha-
mashhit) and is bestowed authority from his progenitor, Shaddai. His authority is over voids
or empty spaces (between stars, chasms beneath the earth etc), as well as between moments,
divisions in relationship between beings, interruptions in the stages of life, and death. In this
later capacity he may appear as a god associated with disease, as well as ritual sacrifices on
Mount Moriah and the void space beneath it, known in later legends as the “Well of Souls”.
As such, Morag’el does appear explicitly in the Tanakh (Hebrew Bible) in Sefer Shmuel
(Samuel) and Divre Hayyamim (Chronicles) as the “Angel of the Lord” smiting Jerusalem
with plague due to the hubris of King David in calling a military census. It is from this story
that his current name originates, referring to the grinding-sledge (Morag) used at the
threshing-floor of Araunah where he stood between the heavens and the earth, to separate the
grain from the straw and chaff. These tools were sold to David, along with the floor itself, and
used as wood for a sacrificial fire of propitiation and atonement for David’s military ambition,
and this location would later become the location of Solomon’s Temple.
Therefore, Morag’el serves Elyon as one of the Elohim most responsible for separation and
severing connections, including life itself, but also the safeguarding of the elements of life
which are valuable. His context as a bringer of disease and plague also means he can be
invoked as an apotropaic deity to safeguard healthy relationships and living conditions one
does have, and for this purpose, he has shared the following Psalm: a re-translation of the
“shir shel pega’im” (Psalm 91) as a protection against evil spirits and harm that might come to
those who pledge themselves to honor Morag’el with their words. As a chief servant and son
of Shaddai, primary god of destruction and worthy endings, under El’Elyon their high-god,
this version of the Psalm replaces all mentions of the Yehuwah in the text with Moragel’s
name, forming a contract with him that follows the polytheist hierarchy which is embedded in
the original wording of the Psalm itself.

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You who dwell in the sanctuary of Elyon, Abiding in the shade of Shaddai,
I will say of you, Morag’el, “He is my refuge and my fortress among the gods; in Him will I trust.”
Surely He shall free thee from the snare of the trapper, from malignant contagion.
He shall cover thee with his pinions, beneath his wings shall thou find refuge; his constancy thy safehold and shield.
You shall not fear the terrors of the night, nor the arrow which flies by day,
Nor the pestilence which stalks in darkness, nor the destroyer bearing-down at noon.
A company may fall at your side, a legion by your right hand; but none may threaten you.
Your eyes will behold the recompense of the wicked.
For you, Morag’el, have established your sanctum, a shelter beneath Elyon;
No evil may approach you, no plague will approach your tent.
For he gave charge to his Malakim to attend to you in all your ways.
They shall carry you in their joints, lest they be struck to their knees upon the stone.
You hunt among the lion and serpent; you trample princes and dragons underfoot.
“Because you cling to me, I will deliver you; because you know my Name, I will make you unassailable.
When you cry out to me, I will answer you; I will come to you in your difficulty; I will equip and empower you.
With long days will I satisfy you, and you shall witness deliverance.”
Procure lamb’s blood. If none is available, mix equal amounts of darkest-wine and vegetable-
juice blend (V8 or similar) with some powdered mushroom seasoning as substitute. As you
begin the ritual, speak the words “May it be the Blood of the Earth” over the blood or
substitute mixture and using hyssop stalks, spread it on the entry to the place meant to be
protected in the shape of Moragel’s signet while chanting the above Psalm. Alternatively, the
blood-sigil may be made on a new sheet of high quality parchment or paper and placed in a
mezuzah case and affixed to the door or entrance to the space to be protected. This may also be
done on an individual person, marking the sigil on the person’s forearms and forehead, or put
on paper and worn in phylacteries similar to Tefillin. That pact will last for as long as the
practitioner is willing to speak the attribution in the second line of the Psalm to any who ask.
This is the signet of Morag’el (inscribed right-to-left):