Hebrew pronunciation for magic

GlyphNamePronunciation / Notes
א'aleph ox/ʔ/ glottal plosive: a sudden release of air between the vocal chords, like the small 'pop' between the syllables of uh-oh
בbeth house/b/ or /v/
גgimel camel/ʤ/ (as in jump) or /ɰ/ (a voiced fricative gh with the back of the tongue)
דdaledh door/d/ or /ð/ (as in then)
הhe window, lattice/h/, or sometimes just a vowel sound or completely silent.
וvav nail, pin/ʋ/ (somewhere between /v/ and /w/) or /w/
זzahn sword/z/
חcheth fence, gate/ħ/ (unvoiced pharyngeal fricative — open your mouth fairly wide, and now try to nearly close your throat with the root of your tongue. That's where you want it. Make an H sound through this gate you've made in your throat — and you can close your mouth a bit, now you've found it!)
טtet serpent/t̻/ (t sounded not with the tip of the tongue but the area just behind; this is held against the teeth. Sounds like a cross between /t/ and /d/)
יyod fist/j/ (as in you) or /i/ (as in free)
ך כkaph open hand/k/ or /χ/
לlamed ox-goad/l/
ם מmem water/m/
ן נnun fish/n/
סsamekh tent peg, support/s/
ע"oyin eye, fountain/ʕ/ voiced pharyngeal fricative. A difficult one, this, something like a guttural R but even deeper in the throat.
ף פpe mouth/p/ or /f/
ץ צtsadei fish-hook/ʂˤ/ (an s made with the middle of the tongue pressed upwards, rather than the tip. To be really correct, try to constrict the throat and release as you make the sound, as though you were simultaneously pronouncing 'aleph)
קquph back of the head/q/ (like /k/ but further back in the throat)
רresh face/ɾ/ (a single tongue-tap of a trilled R; in English this is often heard in the word better) or /ɹ/ (as in red)
שshin tooth/ʃ/ (as in shine) or /s/ (same sound as samekh)
תtau mark, cross/t/ or /θ/ (as in thin)

Nequdot: Hebrew pointing

GlyphNamePronunciation / Notes
סְshwa/ə/ (as in supply), /ɛ/ (as in bed) or no sound at all
סֱchataf segol/ɛ̆/ (as in bed, but very short)
סֲchataf patach/ă/ (as in bar, but very short)
סֳchataf qamats/ɔ̆/ (as in ball, but very short)
סִchiriq/iː/ (as in free), or /i/ a shorter version of the same. Before a yod this is always long (known as chiriq malei).
סֵtsere/eː/ (as in caf)
סֶsegol/ɛ/ (as in bed) or /ɛː/ a longer version of the same. Before a yod this is always long (segol malei)
סַpatach/a/ (as in bar) or /aː/ a longer version of the same. Before a yod this is always long (patach malei)
סָqamats/ɔː/ (as in ball, but longer)
סֹcholom/oː/ (as in bought). Sometimes this is positioned over the following vau
סֻqubuts/uː/ (as in boot) or /u/ (a shorter version of the same)
סוּshuruqEssentially a pierced vav follows the letter: /uː/ (as in boot)
בּdageshchanges the double letters from fricatives to plosives:
בּ /b/ — ב is /v/
גּ /ʤ/ — ג is /ɰ/
דּ /d/ — ד is /ð/
כּ /k/ — כ is /χ/
פּ /p/ — פ is /f/
רּ /ɾ/ — ר is /ɹ/
תּ /t/ — ת is /θ/
בֿrafeoccasionally used to emphasise that a double letter is not a plosive, or that a letter like ה or א is completely silent
שׁshin dot/ʃ/ (as in shop)
שׂsin dot/s/ (as in sink)

The pronunciation given here is not modern Hebrew. It relies largely on Yemenite and Sephardic Hebrew, but is adjusted in an attempt to come closer to the ancient pronunciation, and reinstate the differences in pronunciation that we know the letters once had. Each of the double letters, for instance, we know had two sounds; these can be reconstructed through comparison with related alphabets, such as Arabic and Greek. In some cases the name of the letter itself hints at its pronunciation; for instance quph back of head is pronounced very far back in the throat, while the letter that follows it, resh front of head, face, is at the front of the mouth, rather different to the gutteral /ʁ/ adopted by modern Ashkenazic Hebrew.

Sephardic Hebrew is of particular relevance to us. It comes from mediaeval Spain and Portugal, an area that was relatively enlightened in comparison with the rest of Christian Europe. Here, during La Convivencia—the golden age of Muslim rule—Jews, Muslims and Catholics coexisted in relative peace, and there was much sharing of esoteric knowledge. The rich melting pots of cities such as Toledo produced major advances in Qabalah and other aspects of the Western Mystery Tradition, as well as in literature, philosophy and the arts and sciences in general.