Jewish spells. Jewish sorcerers

The attitude of the Jewish religion to magic.

The Jewish religion, pure monotheism, did not recognize any spirits, either good or evil, that could have significance besides Jehovah, the only God and creator of the world. From ancient times, Jews were familiar with the magic of the Egyptians and their neighboring peoples, which was closely connected with the religion and gods of these peoples, and therefore, for the Jews, practicing magic was tantamount to idolatry and falling away from Jehovah.

In the Law of Moses, magic is equated with idolatry, both of which are strictly prohibited - “You shall not have anyone who leads his son or daughter through fire, a soothsayer, a soothsayer, a sorcerer, a sorcerer, a charmer, a conjurer of spirits, a magician, or one who inquires of the dead. For everyone who does these things is an abomination to the Lord, and because of these abominations, the Lord your God drives them out from before you.”5 Book of Moses, X, 12.

Thus, the concepts of “idolatry” and “magic” seemed equivalent to the Jews. Therefore, for both, Moses prescribed the same punishment - stoning.

We find this decree in the 3rd book of Moses, XX, 1 ff. and 27.

“And the Lord spake unto Moses, saying, Tell this unto the children of Israel; Whoever of the children of Israel and of the strangers who dwell among the Israelites gives any of his children to Molech shall be put to death; Let the people of the land stone him.”

“Whether a man or a woman, if they call the dead or practice magic, they will be put to death; They shall be stoned; their blood shall be upon them.”

Thus, in Judaism, magic is strictly prohibited, while in paganism it naturally follows from the religion itself, due to which the priests also practice it.

The real state of affairs with magic among the Jews.

Everyone knows well that the Jewish kings, and with them probably the entire Jewish people, often violated the mentioned points of the law. Saul really expelled the soothsayers, but the measures he took were not too strict and at least one of them, namely the sorceress of Endor, remained and Saul himself later turned to her more than once.

Many of the subsequent kings were generally idolaters, Ahaz sacrificed people, and about Manasseh it is said: “He led his sons through the fire, in the valley of the son of Hinnom, and told fortunes, and cast spells, and performed magic, and established conjurers of the dead and wizards; He did many things that were displeasing in the sight of the Lord, to anger Him.”

Thus, not only was witchcraft known to the Jews and prohibited by the laws of Moses, but they also actively used it. However, all this magic was not of Jewish origin, but was borrowed from the Chaldeans and Egyptians; it was a violation of the Law, and not a natural continuation of the Jewish religion.

The origin of Jewish magic.

In Egypt, the Jewish people lived in isolation and did not communicate closely with other peoples; probably only a few were initiated into Egyptian magic, the secrets of which were strictly guarded by the priests.

When the Jews settled on their own land, relations with other peoples were sufficient for them to become acquainted with other religions and magic. However, in those distant times, the Jews were still kept from openly practicing magic by the Law.

In Babylon things change. Here the Jews lived freely among the Babylonians, Jewish boys were raised in the court of Nebuchadnezzar, and the book of Ezra says that when the Jews received permission from King Cyrus to return to their homeland, they possessed great treasures.

From this it is clear that they lived freely among the ruling people, and since Akkadian magic was not a secret of some class, like Egyptian, but was the property of the entire people, every Jew could become acquainted with it.

Under the influence of Akkadian and Chaldean magic, philosophy and literature, including religious content, developed among the Jews, which led to the formation of sects that sought to reconcile Chaldean magic with the Law of Moses. And the cunning Jews succeeded in this seemingly hopeless task!

The fulcrum for them was the following saying of Moses:

“When people began to multiply on earth and daughters were born to them, then the sons of God saw the daughters of men that they were beautiful and took them as wives of their choosing. And the Lord said: My spirit will not forever be despised by these people, because they are flesh; let their days be 120 years. At that time there were giants on the earth, especially since the time when the sons of God began to come in to the daughters of men, and they began to give birth to them. These are strong, glorious people from ancient times.”

This passage was interpreted in the sense that the sons of God should be understood as angels who mixed with people and therefore were fallen, rejected by God, that is, they became demons and gave birth to demons. All this happened with divine permission at the instigation of the devil, who thanks to this became the ruler of the kingdom of demons. Well, since there are demons, they undoubtedly influence a person, harm him, and a person must use magic to protect himself from these evil creatures.

From then on, Chaldean magic flourished among the Jews in all its forms, just as it took root among other peoples who came into contact with it. The art of spells was especially widespread among the Jews: Greek and Roman writers often name Jewish spellcasters among the magicians and soothsayers traveling throughout the Roman Empire.

*All this happened in those distant times when the Jews had not yet discovered Kabbalistic magic.

Magic, or witchcraft (witchcraft, sorcery) - this concept refers to certain activities prohibited in Judaism, which consists of influencing spiritual objects in order to obtain results both on the spiritual level and in the material world. Typically the term "magic" or "witchcraft" is collective or generalizing, and it includes such methods and types of magic as: spiritualism, necromancy and other types of contacts with the souls of the dead, different kinds fortune telling and divination, the use of spells, conspiracy, casting spells and love spells, the creation and use of various “witchcraft” mixtures and potions, shamanism, voodoo cults, etc. There is still debate among Jewish thinkers about whether magic is a fiction, or is it a real practice known since ancient times. However, regardless of this, magic and all manifestations of witchcraft are strictly prohibited in Judaism: it is forbidden both to participate in such magical rituals and to contact another person with a request for this.

It is forbidden to both participate in magical rituals and contact “sorcerers”

Unlike magic and the occult, which use forbidden methods of influencing spiritual objects, in Judaism there are also permitted ways of influencing the spiritual worlds: for example, prayer, Torah study, and for many this also includes various spiritual Kabbalistic practices of meditation. It is important to know that every commandment fulfilled and every good deed done in this world has its own positive influence on the spiritual worlds, and, ultimately, gives tangible results in the material.

Below we will look in more detail at questions about the essence of witchcraft and what is allowed and what is prohibited.

Essence of Witchcraft

Every material thing has spiritual roots, which are the basis of its existence.

Since man consists of two opposing “components” - body and spirit, he was given two ways to use material things - material and spiritual. “Spiritual use” means the ability, using special methods, to influence the spiritual root of a thing, which will entail a change in this material thing itself. However, just as material use is possible only with the help of certain methods and within certain limits (for example, cutting can only be done with a hard object, only the shape of soft objects can be easily changed, etc.), so influence on spiritual roots is possible only with using certain methods and within certain limits - as determined by the Highest Wisdom. Some of these methods are permitted for Jews, and some are prohibited, as will be explained later.

Means by which a person can influence spiritual roots

There are several possibilities to influence the spiritual worlds:

By mentioning the names of G-d.

By mentioning unclean names.

By referring to various spiritual substances such as angels, devils, etc.

Mention of the names of G-d.

G‑d is the root of the whole world and the material world in particular; He animates all worlds every moment. His dominance over the world is manifested in various ways. Each name of G-d corresponds to some manifestation of the Creator in His management of the world. This explains the multiplicity of different names of G-d. The will of the Creator is such that when those created by Him mention His Name (such names are known in Kabbalah), enlightenment and abundance will come to them from Him, as it is said: “... in every place where I place a memory of My name, I will come to you and I will bless you” (Shemot 20, 20). However, what will be the Name that is mentioned and by which the Most High will be called, such will be the impact (influence) “attracted” by the mention of this Name. Any such influence includes “abundances” of various types - holiness, purity, the spirit of prophecy, as well as an influence on the material world, as a result of which some material things can go beyond their natural limits.

Terms of use of the Name of the Most High

It is clear that the Names of the Most High are like the scepter of a king, and it is not appropriate and should not be used by an ordinary person to use a royal scepter. Our sages said about this: “He who uses the crown will pass away” [he who uses the crown of the King of Kings, the Holy One, blessed be He, will leave this world] (Avot 1, 13). And no one is allowed to use these names except saints and people close to Him. They can use these Names and by doing so His Name will be sanctified, Blessed be He, and His will done, whatever it may be. If someone else uses the Names of the Most High, blessed be He, then, although he can do this, if he acts according to the rules, he will suffer a severe punishment for his malice.

Mention of unclean names

As you know, the Almighty gave man the opportunity to freely choose. Therefore, in contrast to the levels of holiness to which a person can rise, the Almighty has also given man the opportunity to reach various levels of impurity, as it is said in Qohelet: “...This (uncleanness) God did was opposite to this (spiritual purity)” (7, 14). Since He created for man a path on which one can gain enlightenment, comprehension of the Creator and the spirit of holiness not through material nature, it is necessary that this great good should have an opposite: so that a person can attract darkness and darkness and the spirit of impurity to himself also not through material nature. And this is the impurity of witchcraft and summoning the dead, which is forbidden to us by the Torah.

You can influence the spiritual worlds by mentioning the names of G-d, unclean names, or by referring to various spiritual substances

The essence of witchcraft is to influence matter through the mention of unclean names, following certain conditions. This is the greatest distance from the Almighty, blessed be He, the opposite of “cleaving” to Him.

And these influences come from those forces of evil that the Almighty created to provide man with freedom of choice. The Almighty gave them such names, by mentioning which you can attract uncleanness by supernatural means. People using these names will be able to perform supernatural actions, like the Egyptian priests.

And to the extent that they are given the opportunity to act, the Lord, blessed be He, decreed that the laws of nature, which support all objects in this world in their natural state, and all the angels carrying out established actions, should recede before them. And our sages said about this: “Witchcraft (kshafim) - because it throws away (makhishim) the highest army (hosts of angels)” (Khulin 7). But this is only to the permitted extent, no more. And even in the area where they are allowed to act, they can be defeated by a force superior to them, and their actions will end in failure by the will of the Almighty, blessed be He.

Influencing the world with the help of angels and demons

In addition to the material world, the Creator created spiritual creatures, which are divided into two main categories - angels and various spiritual forces. Angels are spiritual creatures responsible for something spiritual or material. Besides angels and various spiritual forces, there is a creature that is partly material and partly spiritual. These creatures are called “shedim” - devils, demons. Shedim, on the one hand, are not perceptible by our physical senses and do not obey all the material laws of nature, and on the other hand, they are not completely spiritual beings.

According to the freedom of choice that the Creator granted to people, G-d gave the opportunity, by turning to angels or demons, or by bringing them various sacrifices or incense, to influence the material world within certain limits.

There is nothing but Him

But after all that has been said, we should not forget that there are no independent forces in the world, but everything that happens happens according to His will. And all the laws of using names or witchcraft methods are valid only as long as the Almighty, blessed be He, desires it. When He does not want something to “work,” it will not “work.” And our sages said about this: “There is nothing besides Him, not even witchcraft” (Khulin 7 b).

What is the difference between Kabbalah and witchcraft

“Witchcraft” is the use of unclean names to influence the material world. Such witchcraft is strictly prohibited by Judaism. The use of the Names of G‑d to influence the spiritual is not prohibited by the Torah. Several places in the Talmud tell of righteous men who used the names of G-d to change the laws of nature:

Tractate Yevamot (49 b) tells how the prophet Yeshayahu, using the Name of G-d, was able to hide from Menashe inside a cedar tree.

Tractate Sanhedrin (95a) tells about Abishai, the servant of King David, who, with the help of the Name of G-d, “held” King David in the air so that he would not fall on the enemy’s spear.

Tractate Bechorot (8 b) talks about Rabbi Yeshua, who, using the Name of G-d, influenced the laws of nature, and Tractate Shabbat (81 b) talks about Rav Hosda and Rabba bar Rav Una. A similar thing is reported in the treatise Megillah (16 a) about Queen Esther (according to the commentary of the Vilna Gaon, Esther 7:11).

Types of Witchcraft

The Torah mentions various types of witchcraft and fortune-telling and, accordingly, sorcerers and fortune-tellers:

Meonen- “interpreter of times”, i.e. a person who knows how to determine by the stars whether a given time is favorable for a particular enterprise.

Yidoni- a person who finds out the future by throwing the bone of an animal called Yidoa.

Hover hover- a person who, using a certain witchcraft technique, connects two different animals.

Nakhash- fortune telling (Bereishit 30, 27; 44, 5).

Cashef- witchcraft.

At all times, a special type of witchcraft was the spell of poisonous snakes through “charming” ( lahash- “whispering”); this was very common among the Jews (Yeshayahu 3, 3; Yirmiyahu 8, 17; Kohelet 10, 11). The spellcaster was called “experienced in whispering” (Yeshayahu, ibid.). To protect themselves from misfortune, they wore amulets containing spells called lehashim, “whispering” (Yeshayahu 3, 20). The wounds also spoke.

History of Witchcraft

As mentioned above, witchcraft is associated with "wisdom", i.e. knowledge of various names with which one can influence the material world, and methods of using these names. Undoubtedly, Adam already knew the wisdom of witchcraft perfectly. However, the first person whom the sages mention as an expert in witchcraft is our forefather Abraham. The Talmud (Sanhedrin 91a) says that Abraham, not wanting the children of his concubines to be a bad influence on Isaac, gave them “a name [attracting] evil spirits,” and sent them away from Isaac, to the east. The book of Zohar (Bereishit 133 b) says that the place where the children of the concubines came became the world center of witchcraft, and people came there to learn witchcraft wisdom. And Laban, and Beor, and his son Balam, as well as all the other famous sorcerers, received their wisdom there.

Witchcraft reached its greatest flowering in Egypt. The sages said ( Avot de Rabi Nathan 1:28): “There is no witchcraft like the witchcraft of Egypt.” King Solomon, who was the greatest sage that ever existed in the world, as the Tanakh testifies of him (Melachim 1 5:11), knew the wisdom of witchcraft better than the peoples of the east and than the Egyptians, as the next verse testifies (Melachim I; 5 , 10): “And the wisdom of Solomo was greater than the wisdom of all the children of the East and all the wisdom of Egypt” (Zohar Hayei Sara 133 b).

Although Jews were forbidden to practice witchcraft, witchcraft was common among them. The prophets rebuked the Jews for this (see Yeshaya 2, 6; Hoshea 4, 12).

Prohibition of witchcraft for Jews

The Torah prohibits various types of witchcraft. For most types of witchcraft, if a person engaged in them deliberately and was warned (telling him not to do it and that there would be punishment for it), the Torah carries the death penalty. For violation of most of the prohibitions of the Torah, which, if the person had been warned, would have been punished death penalty, relies carriages(see What is a carriage?) if he was not warned. But carriages is due only for two types of witchcraft: witchcraft and ov(summoning the dead).

Karet (cutting off the soul) is required for two types of witchcraft: witchcraft and summoning the dead

In addition to the actual ban on witchcraft, there is also a ban on learning witchcraft in order to do it later. This is stated in the Torah (Devarim 18:9): “do not learn to do.” From the fact that the Torah says specifically “to do,” the sages concluded (Talmud, tractate Shabbat 75a, Sifrei Dvarim 171) that it is forbidden to study witchcraft precisely in order to “do,” i.e. conjure. But it is allowed to study witchcraft in order to teach, to judge sorcerers and to understand the witchcraft methods of criminals. The Rambam writes (Laws of Sanhedrin 2a): “Only wise and sensible people are appointed to the Sanhedrin - both the Greater and the Lesser - with deep knowledge of the Torah, great intelligence and certain knowledge in other fields, for example, in medicine, mathematics, and astronomy, and constellations, and astrology, and the customs of fortune-tellers, and sorcerers, and sorcerers, and the futility of alien service, etc. - so that they can judge this.” Rav Israel of Shklov in his book Peat HaShulchan (Preface) quotes the words of the Vilna Gaon, his teacher: “All wisdom (science) is necessary for [the study of] our holy Torah and is contained in it.” The Vilna Gaon himself testifies that he was worthy to comprehend all these wisdoms completely, the wisdom of algebra and geometry, the wisdom of music and medicine... as well as the wisdom of witchcraft, which was known to the members of the Sanhedrin and the sages of the Mishnah and which they commanded to teach, as mentioned in the Talmud. He did not achieve only the knowledge of herbs, because this was given to the villagers.”

Sefer HaYashar (responsibility 65), Mishneh le-melech(Unintentional Infringement Laws 1, 2).

Meiri (Sanedrin 56 b).

If by mysticism we mean the practice and theory of merging with deities, then only a few of the Kabbalists can be considered magicians. According to the largest researcher of this teaching, Jewish magic is the desire to reveal the secret life of God, as well as the relationship between him and man.

Jews, however, like others, practiced magic quite actively. And one of the first magicians was considered to be the father-in-law of the patriarch, Lavan. Both Aaron and Moses demonstrated their magical abilities to the pharaoh.

Despite the rather severe ban on all forms of magic and witchcraft, the magical traditions of the Jews existed both during the time of the first temple and now. Yes, and we know these traditions - spitting over the left shoulder when a black cat crosses, knocking on wood. We also believe in magical black eyes. And at the same time, we don’t think for one second that all these actions have magical meaning. And one of the striking examples is the word “Abracadabra”. And this word is on amulets of the 3rd century AD. uh existed.

Practitioners of black magic were not welcomed in the Jewish tradition, which, however, did not prevent residents from asking magicians and sorcerers for help in particularly difficult situations. Basically, most knowledge about Jewish magic is drawn from Babylon, where numerous documents were found. It is in them that the traditional rituals of black magic among Jews are attested - inducing damage, imposing curses, love spells. And the Babylonian Talmud tells a lot about witches who preferred to live separately from society. Those women, especially the elderly, who cast spells at road intersections were considered especially dangerous. Magical texts were also discovered on Babylonian bowls. They contained recipes for cursing enemies.

The Jews also had their own dolls - voodoo - small figures with bound legs and arms. These dolls were mainly used by Jews in erotic magic.

In Jewish magic, in order to put the evil eye on a person, it was enough to simply envy him greatly. Therefore, the ancient Jews were very afraid evil eye, and tried to protect themselves as much as possible from its consequences. Successful and rich people tried not to show their achievements to anyone. Moreover, this Faith was so strong that even the Talmud stated that in 99% of cases, death occurs precisely because of the evil eye.

The best talismans, amulets, amulets on the web!

Jewish magic is traditionally called Kabbalah - esoteric teachings and Jewish mysticism. In general, Kabbalah is a unique phenomenon in the history of mysticism. It intertwines not only mystical elements, but also esoteric ones, traditions of super-intelligent comprehension of the highest and traditions of secret knowledge.

If by mysticism we mean the practice and theory of merging with the Deities, then only a few of the Kabbalists can be considered magicians. According to the largest researcher of this teaching, Jewish magic is the desire to reveal the secret life of God, as well as the relationship between him and man.

Jews, however, like others, practiced magic quite actively. And one of their first magicians was considered the patriarch’s father-in-law, Laban. Both Aaron and Moses demonstrated their magical abilities to the pharaoh.

Despite the rather severe ban on all forms of magic and witchcraft, the magical traditions of the Jews existed both during the time of the First Temple and now. Yes, and we know these traditions - spitting over the left shoulder when a black cat crosses, knocking on wood. We also believe in magical black eyes. And at the same time, we don’t think for a single second that all these actions have magical meaning. And one of the striking examples is the word “Abracadabra”. And this word existed on amulets of the 3rd century AD.

Practitioners of black magic were not welcomed in the Jewish tradition, which, however, did not prevent residents from asking magicians and sorcerers for help in particularly difficult situations. Basically, most knowledge about Jewish magic is drawn from Babylon, where numerous documents were found. It is in them that the traditional rituals of black magic among Jews are attested - inducing damage, imposing curses, love spells. And the Babylonian Talmud tells a lot about witches who preferred to live separately from society. Those women, especially the elderly, who cast spells at road intersections were considered especially dangerous. Magical texts were also discovered on Babylonian bowls. They contained recipes for cursing enemies.

The Jews also had their own voodoo dolls - small figures with bound legs and arms. These dolls were mainly used by Jews in erotic magic.

In Jewish magic, in order to put the evil eye on a person, it was enough to simply envy him greatly. Therefore, the ancient Jews were very afraid of the evil eye, and tried to protect themselves as much as possible from its consequences. Successful and rich people tried not to show their achievements to anyone. Moreover, this belief was so strong that even the Talmud stated that in 99% of cases, death occurs precisely because of the evil eye.

Iran confirms a long-known truth - it is he who heads the world anti-Zionist movement. There is no state more consistently fighting against Jewry. And most importantly, Iran is fighting the Jews (as Ukrainian parliamentarians from Galicia lovingly call Jews) on a deeply scientific basis. It is the study of the works of leading Iranian authorities that will allow people who consistently expose Israeli intrigues to acquire a scientific basis and impeccably logically verified argumentation, and the need to turn to conspiracy theories (for example, about the Jewish Freemasons and the Elders of Zion) will disappear.
Mehdi Taeb ─ one of the closest advisers to the Supreme Leader of Iran, Grand Ayatollah Ali Khamenei, ─ said that Jews are using magic with might and main to harm the Islamic Republic: “The Jews have enormous knowledge and capabilities in the field of witchcraft, and they actively use it.” Taeb spoke about this while speaking to students during a religious seminar in Ahwaz.
According to him, “the Zionists are responsible for all unfair sanctions against Iran.” Taeb explained that Jewish sorcerers made the United States “an instrument in their hands” with which they achieved the introduction of trade restrictions against Iran. Considering that in the United States every hundredth resident considers himself to be a member of Judaism, the extent of the danger and the depth of Zionist penetration into the life of the United States is obvious.
Taeb said that the dark forces are not limited to this: with the help of black magic they tried to influence the results of the Iranian presidential elections in 2009. The Ayatollah clarified that the sorcerers tried their best to prevent Mahmoud Ahmadinejad from being elected president: “They cannot yet cast a spell against us in full force. Their capabilities were undermined by Iran,” Taeb added, noting that the dark forces were defeated when Ahmadinejad finally became the leader of the country.
According to the prevailing view among Iranian ayatollahs (ayatollah is a Shia religious title. They are experts in Islamic studies, jurisprudence, ethics and philosophy), Jews use magic based on astronomy, astrology and the evocation of spirits. This knowledge was acquired by the Jews during the dispersion, when the ancestors of today's Jews adopted various magical skills from the peoples around them. At the same time, a significant part of witchcraft practices is based on the use of the Torah, especially the Book of the Prophet Daniel.
Moreover, the genius of world Jewry is that, having been scattered throughout the world for two millennia, they were able to collect and unite other people’s knowledge. Without creating anything themselves, being an absolute minority in the world, they have the most effectively implemented mechanism on Earth for managing the surrounding peoples. Which allows a maximum of 12-15 million Jews (this is their number on Earth) to control almost all of humanity.
With the exception of Iran and several other small states, with the power of their faith they were able to stop the black magic of Zion.
One of the Iranian specialized studies noted that thanks to all this, “the Jewish people are confident that they can control people and nature, and divine miracles can be achieved using simple witchcraft.”
According to Iranian law, practicing witchcraft is a crime. In this country, fortune tellers, fortune tellers and people suspected of practicing magic are regularly arrested, tried and imprisoned (and sometimes executed).
It is clear why the Iranians are convinced of the need for the physical destruction of the state of Israel. This source of magical infection is criminal by the very fact of its existence. And without its elimination, the victory of humanity over the dark forces is impossible.

It is today, on World Workers’ Day, that it is right to throw out to the masses a reminder cry that has united peoples for centuries - “Beat the Jews - save Russia!”

Jewish spells. What is magic?

I want to clarify a few concepts. In general, since ancient times there have been debates about how to define magic, the boundaries of magic in culture, how magic differs from religion or science. The word for "magic" in Hebrew is kishuf, which is sometimes translated as "witchcraft", a concept that has always been debated. Within the framework of our lecture, we will agree that magic is a system of beliefs and, above all, practices, the task of which is to influence the state of the world, change it, turning to means associated with the word: conspiracies, spells, and so on. And this changing the world with the help of a ritual, which has a verbal formula at its core, gives us the definition of what a spell is. In Hebrew it is le-hashbia.

In general, all Jewish magic is based on the belief in the great possibilities of language, words, and that they can change the world. And in this, magic is not very different from mainstream Judaism, which believes that the world was created with the help of the word and that the most important part of service is prayer. That is, the idea of ​​the power of language and the power of words is common to Jewish magic and Judaism in general. But what is the difference then? Magic believes that with the help of certain holy names one can influence heavenly entities, primarily angels and other heavenly forces, so that they manifest themselves in the world and bring certain benefits to people. It is good for him who has knowledge, for him who casts a spell.

Jewish magic conspiracies. Jewish witchcraft

Jewish witchcraft as such did not exist. Witchcraft was a blasphemous parody of Christianity and was associated only with Christians. The sorcerer was considered a heretic, i.e. a Christian who insisted on diverging from official Catholic dogma. Consequently, not a single Jew could be one by definition.

Therefore, Jews were rarely persecuted for witchcraft. Of course, they were attacked as followers of Satan, and, along with pagans (i.e. Muslims) and witches, they served as living targets for Christians. The charges against Jews were similar to the typical charges against witches (and other heretics); in particular, they were accused of using poisonous herbs and ritual murders to make witchcraft potions and ointments. On the other hand, witches were accused of attending a sabbath, often (especially in the earliest descriptions) called a synagogue. These names, taken from the Jewish religion, were considered offensive enough to be used against witches.
If Christianity excluded the Jews from the system of the witchcraft heresy, then the Jews themselves, in turn, had nothing to do with this heresy. Firstly, although the Jews had a developed demonology, with ghosts and evil spirits (the existence of which was never disputed), neither in religion nor in folklore did they have a personified bearer of evil, similar to the Christian Devil, the enemy of the Lord a. Satan was an abstract concept. Consequently, the main point of the witchcraft heresy - an agreement with the Devil - was inapplicable to Jews.
Secondly, despite the fact that the Jews had a worldwide reputation as magicians, a similar tradition was preserved within the framework of religion: angels, not devils, called in the name of the Lord, were responsible for supernatural actions. Magic has never competed with religious faith. The Talmudic tradition, considering various types of witchcraft, recognized the power of demons along with the power of angels and condemned only sympathetic or “homeopathic” magic.
Thirdly, Jewish magic was not of a malevolent nature. Devils were not used to cause harm, but only to discover hidden treasures or lost property. The Jewish type of thinking did not allow black magic, since all magic was white and since magicians came from among the mentors and did not have a bad reputation.
Fourthly, the Jewish religion condemned informers, who, as witch hunts developed, became necessary for holding trials.
Simultaneously with the complete denial of any Jewish connection with the witchcraft heresy, Judaism continued to develop its own traditions of Witchcraft and magic, which did not at all fall under the Christian concept of witchcraft. This is, for example, the Jewish incubus.
According to Christian doctrine, sexual intercourse (whether voluntary or forced) with the devil was punishable by death as bestiality, because the devil was not a person. Jewish thought did not treat them so seriously (for example, they could not serve as grounds for divorce) simply because they concerned the devil. The Jews made wax likenesses, but not with the purpose of damaging or killing someone’s enemy (like Christians), but in order to return what was stolen.
Judaei Teriahi and the good of the Christian: cursed figures, neither the symptian nor the devilish maggee, but it was founded about the “Angel-Khrannili” (attributed to Kjdoma Chardie or Life-giving). The angel of the thief could transfer the expected pain (from pricking the image with pins) to the angel of the thief, who, in turn, could cause pain to the thief himself, forcing him to return the stolen property. Along with other superstitions, Jews believed in the evil eye, necromancy and other types of fortune telling, treasures, a magic wand (adopted from Germany), testimony of the deceased, treasures buried in the ground, ligature (also from Ge rmaniya), the magic of herbs and obsession. Their amulets were so widely known that at the end of the 15th century. The Bishop of Salzburg asked the Jews for a mezuzah to place on the gate of his castle!
Occasionally, the reputation of magicians brought trouble to the Jews. So, for example, at 15/Zg. one coiner from Berlin was tortured until he confessed that he had killed the Elector with the help of magical drinks. He was killed with inhuman cruelty: he was torn to pieces. Pieces of the corpse were burned along with a book on magic that allegedly belonged to him. In 1579 24 Jews were executed in a similar manner in Frankfurt an der Oder.
The various types of demonic witchcraft found among the Jews came to them from the dominant Christian culture; for example, the names of witches: estrie, broza, tage (German or French) were translated into Hebrew and used to designate devils. The statement from the book “Sefer Hasidim,” an ethical treatise of the 19th Century, can be fully applied to Jewish “witchcraft”: “What the Gentiles do, the Jews do.”

Video Jewish Kabbalists Ancient Jewish magic and rituals

Jewish magic Kabbalah. Modern Jewish Kabbalah

As already mentioned, the ideas set forth in Shaarei Ora cannot be considered fundamental for modern Jewish Kabbalists: at present, they traditionally follow the teachings of the Zohar as interpreted by the great Rabbi Isaac Luria (1524-1572), also known as the Ari . Lurianic Kabbalah is very complex. However, if you get to the essence, you can see that its main provisions largely overlap with the description of the creation of the universe and its evolution, which is given by modern physics.

It is in Lurianic Kabbalah that the main attention is paid to the Lower World - the kingdom of darkness and the abode of demons, where sparks of divine light were expelled. Into this world of Qlipot - the world of spiritual "shells" - a follower of Luria

makes, with the help of a special meditation technique, a certain journey - in order to free these sparks of the Divine and

bring them to the Upper World. This process was called Unity, since in this case the efforts of the Kabbalist are aimed at facilitating the return of divine light from the dark prison of the Klipot and its merging with the source.

Lurianic Kabbalah is virtually unknown to followers of the Western Kabbalistic tradition. Western Kabbalists were mainly interested in the Tree of Life and the Sephiroth, which do not represent the entire Jewish Kabbalah. In addition, the Tarot system is closely connected with Western Kabbalism and the Tree of Life, to which Jewish Kabbalists have such antipathy that they do not want to talk about it at all.

That's how it is in general outline the state of Kabbalah today. We can say that Western and Jewish Kabbalists simply do not know about each other.

Jewish and Western Kabbalah are two very different traditions. What is commonly called Western Kabbalah is the result of borrowing elements from Jewish Kabbalah Western world and mixing them with elements of other traditions. These borrowings and mixtures probably began as early as the 12th century, when the veil of secrecy surrounding Jewish Kabbalah began to be lifted. Kabbalah became increasingly accessible to European Jews, who passed on the knowledge to their Christian neighbors.

Kabbalah Jewish magic.

The word Kabbalah (קַבָּלָה) is translated as “tradition, receipt,” i.e., it is something that is passed on from mouth to mouth.

Kabbalah is a Jewish esoteric tradition that explains to a person how to accept the Light of God. It contains the teaching about the creation of the World by God, about the emanations of God, about the Names of God, about the nature of man and the World, about Divine numbers, about how a person, with the help of this knowledge, can enter into close communication with God. Kabbalah is a very complex science, but at the same time, very harmonious. Learning the Hebrew alphabet and the meaning of each letter is fascinating! Since each letter is a hieroglyph denoting the special properties of God. Studying the Names of the Lord and their combinations brings a living awe, the adept begins to feel their power “with his skin”! Each Name of God responds in the soul of the adept with reverent awe and great power, from the understanding of the greatness of the One who bears this Name. For this reason, the commandment was given: “You shall not take the name of the Lord your God in vain, for the Lord will not leave without punishment the one who takes His name in vain” Ex.20:7. Why is that? Because each name of God carries enormous power and every time an adept pronounces the name, he prayerfully turns to God, therefore in the book of “Acts of the Apostles” it is written: “Whoever calls on the name of the Lord is saved” Acts. 2:21. But! He calls correctly, and not “in vain.”

Jewish corruption. How to explain the existence of corruption if everything is from G-d

Within Judaism, one can find a wide range of opinions regarding how certain spiritual phenomena can influence the phenomena of the material world.

Everything and everyone is in the “hands” of G-d, and only He controls the world and the lives of people. Tests are sent to a person from above depending on how the person behaves and where the person has the zone and potential for spiritual growth.

Then the question arises about the attitude towards the so-called. corruption and evil eye in Judaism. How can a person somehow influence the fate of another if everything is in the hands of the Creator? After all, as King Shlomo (Solomon) wrote, “like a bird fluttering, like a sparrow flying, so an undeserved curse will not come true” (Mishlei 26:2).

The evil eye is one of the laws of the spiritual worlds. Several places in the Talmud mention that the evil eye is something to be feared. And in treatise Bava Metzia (107 b) Rav’s opinion is given that 99% of people die from the evil eye.

Man is also given the opportunity to influence the world and the creations around us with the help of curses, witchcraft, etc. And these are also a kind of spiritual “laws”.

MAGIC (in Latin - magia, in Greek - mageia, from the ancient Persian magush, in the Bible מָג, magician - priest in ancient Iran), sorcery, witchcraft, sorcery, actions associated with faith in a person’s ability to influence the forces of nature, fate individuals or entire nations with the help of supernatural means - spells, amulets, etc.

Magic, which arose in ancient times, was widespread among all peoples of the world. Magic is based on the idea of ​​the world as a sphere of action of certain mysterious forces, which can be either hostile to a person or favorable to him. In primitive cultures it is difficult to distinguish between magic and religion. The criterion for attributing a particular phenomenon to the sphere of magic or religion is the character of the agent producing this phenomenon: if such an agent is a person who allegedly subjugates supernatural forces and uses them in his own interests, the phenomenon is usually attributed to magic; if the cause of a phenomenon is considered to be supernatural forces themselves, and a person acts as their servant or executor of their will, such a phenomenon is classified as religion. According to this criterion, magic is absolutely incompatible with the principle of Jewish monotheism (see God, Judaism).

All nations had a distinction between harmful (“black”) and beneficial (“white”) magic. In the Bible the difference between white and black magic is not entirely clear, which may be explained by the negative attitude of the Bible towards all (not only harmful) types of magic. However, the term mechashefa (witch, witch) is associated in the Bible exclusively with black magic. Deuteronomy (18:10–11) distinguishes three types of wizards:

• predictors of the future based on any signs (me'onen - 'foreteller', kosem ksamim - 'soothsayer'; menahesh - 'fortune teller');
• the wizards themselves (mekhashshef - `sorcerer`, hover khever - `sorcerer`);
• engaged in both predicting the future and magic and necromancy itself, that is, calling the dead (cf. II Ts. 21:6; II Chr. 33:6; Micah 5:11–12; Jer. 27:9).

In medieval Jewish literature the terms "magic" (kishshuf), "wizard" (mekhashshef) and "sorceress" or "witch" (mehashshefa) are relatively rare, despite their frequent mention magical actions. The biblical prohibition of magic, repeatedly mentioned in medieval Jewish literature, led to the fact that magical acts are referred to euphemistically in it: sgullot ('remedies', 'charms'), kme'ot ('amulets'), refuot (`healing drugs`), goralot (`fates`, `lots`), simanim (`signs`, `omens`) and refafot (itching in various parts of the body as an omen of some event). The terms mechashshef and mechashshefa denote in medieval literature various categories sorcerers. A mechashchef is a person who knows magical secrets and uses his knowledge in his own interests or in the interests of other people. As a professional, he receives payment for his services. The term mechashefa as a designation for a witch is associated with superstitious ideas about cannibalism and vampirism and does not refer to magic in the strict sense of the word. Medieval Jewish literature devoted to magic differs little from similar literature of other peoples; it abundantly quotes non-Jewish sources and uses borrowed terms and motifs. The development of medieval magical literature was based on angelology (see Angels) and magical formulas in Hebrew, Greek and Latin, dating back to the Hellenistic era. Along with these, medieval Jewish literature on magic uses terms and formulas from Arabic, German, French, Slavic and other languages. Some medieval Jewish writings on magic are very close to the writings of non-Jewish authors. Others, for example, numerous magical formulas, collections of which were published in the 18th century, differ little from the formulas dating back to the era of the Gaons (see Gaon). In general, magic formulas and general attitude to magic in different countries and in different eras are very similar. The collection of magical formulas from North Africa differs little from similar works written in Germany. All these works are characterized by a mixture of ancient and medieval sources; they all contain Arabic, European and native Jewish elements. Many of these works are anonymous; in others, the name of the author or compiler is indicated in the introduction. These names are rarely found in other sources. As a rule, the authors of works on magic were not distinguished by special scholarship or literary talent. Some of these writings are pseudepigrapha attributed to biblical figures or famous authors of the past, from Sa'adia Gaon to Nahmanides. Despite their wide circulation, works on magic rarely attracted the attention of learned Jewish authors, both in the Middle Ages and at the beginning of modern times.

A chapter in the work of Menashshe ben Israel “Nishmat Chaim” (“Spirit of Life”), a section in the work of M. H. Luzzatto “Derech” are devoted to magic X Hashem" ("The Way of the Lord"). Magic is discussed in Nachmanides' commentary on the Pentateuch and in Gdalia ben Joseph Ibn Yahya's (1436–87) work Shalshelet X a-Kabbalah" (“Chain of Tradition”). One of the richest sources of information about magic in medieval Jewish literature is the literature of the Chasidei Ashkenaz (12th–13th centuries), especially the Sefer Hasidim (Book of the Pious); esoteric writings of Ie X oud ben Shmuel X e-Hasid and his disciples, first of all El'azar ben Yeh X oud from Worms, author of the work “Khokhmat X ha-nefesh" ("Science of the Soul").

The interest of Ashkenazi Hasidim in magic was rooted in certain features of their theology, which saw in such supernatural phenomena as magic a manifestation of the power of a hidden Deity standing above the world and its laws. Many legends have been preserved about the magical abilities exhibited by representatives of Hasidim Ashkenazim.

Medieval writings do not make a clear distinction between magic proper, astrology, and medicine, which combined the use of drugs, plants, or diet with the use of magical formulas. Astrological calculations of destinies (goralot) also contain magical recipes. Much space is given in medieval literature to various signs (simanim), since the Talmud, despite the prohibition of magical practice, recognizes their significance. Close to the category of signs prophetic dreams. A bad omen can be neutralized, according to medieval beliefs, with the help of magical means - spells and enchantments. The main element of all magical means (sgullot) is a name or a series of names considered sacred. The common name for a wizard in Eastern Europe in the 17th and 18th centuries is related to this. - ba'al-shem (“possessing the [holy] name”) or ba’al shem-tov (“possessing the [holy] good name”). Most often the name of an angel was used, sometimes one of the many names of God (see God. Names of God; God. In the Bible. Names). Appealing to the name of a demon or “bad angel” (mal’ah habbala) was used only in harmful (black) magic. Sometimes sgulla contains ordinary ones, although strange sounding names, borrowed from the Bible, Talmud and Midrash; many names are borrowed from the mystical literature of the Talmudic and Geonic eras; some are from non-Jewish sources. Some names are anagrams of other famous names or Bible verses. Along with the name, sgulla includes various other elements; the form of writing, the time and method of pronouncing the spell, some animal or plant materials, etc. have magical significance. Sgulla was used both directly in a magical act to achieve a specific goal, and as an auxiliary in healing, fortune telling, interpretation of dreams, etc. d.

The connection between Jewish mystical literature and magic is not necessary, but due to historical circumstances. An expression of this connection is the use of the word Kabbalah (continuity, tradition; see Kabbalah) to designate both mysticism (Kabbalah yunit, 'theoretical tradition') and magic ( Kabbalah ma'asit, `practical tradition`). Representatives of the science of Jewry in the 19th century. viewed Kabbalah and Hasidism as medieval Jewish superstitions and did not distinguish between mysticism and magic, which, in their opinion, originated from the same source. However, a careful study of Jewish writings on magic indicates that most of their authors were not familiar with mysticism in general and Kabbalah in particular. Book of Zo X ar was no more used in magical practice than the Psalms. Many Kabbalists did not practice magic at all. However, a certain connection between the development of mysticism and magic in Jewish literature can be traced back to the Talmudic era, when, along with such examples of early Jewish magic, devoid of any mystical tendencies, as “Sefer X a-razim" ("Book of Secrets", published in 1966, editor M. Margaliot), mystical literature arose X elolot and merkava, containing magical elements. Medieval authors - Chasidei Ashkenazi and Kabbalists who turned to this literature - also adopted its magical elements, and sometimes resorted to magical practice. Although the works of theoretical Kabbalah rarely treat questions of magic, the possession magical powers has been attributed to a number of prominent Kabbalists, including Isaac Luria and Israel ben Eli'ezer Ba'al Shem Tov. Chaim Vitalu describes some magical acts in his autobiographical work “Sefer X ha-hezionot” (“Book of Visions”), but does not connect them with the teachings of Isaac Luria. Although Israel Ba'al Shem Tov and other spiritual leaders of Hasidism believed in magic and were engaged in magical practices (healing, making amulets), theoretical Hasidic literature and the extensive homiletical literature devoted to the ideology of Hasidism are devoid of any magical elements.

Post-biblical Judaism never saw magic as a serious ideological or social threat. In the Middle Ages and at the beginning of modern times, belief in the power of magic was apparently widespread among Jews both in the East and in the West. The denial of magic is found only in a few authors of that era (Maimonides, Sa'adia Gaon, X ay ben Srira), and her criticism is given an insignificant place in their writings. Magic, practiced under various names due to the biblical prohibition (see above), was never seriously discussed by rabbinic authorities. Attempts to distinguish between the spheres of permissible and forbidden magic in halachic literature were not of serious importance. Thanks to the biblical prohibition, the most vulgar and “black” forms of magic did not spread among Jews; types of magic such as necromancy were very rare. Although some writings contain formulas for harmful or healing magic, there is no evidence of their use in practice. Apparently these formulas were borrowed from non-Jewish sources. Practicing magic was not considered a legitimate profession in medieval Jewish society. The religious views of a person who practiced magic aroused suspicion. Judaism did not know, however, the cruel persecution of persons involved in magic, which was characteristic of medieval Christian society. Cases of persecution by Jews of their co-religionists who practiced magic were very rare and, as a rule, the accusation of witchcraft served only as an external reason for persecution due to more serious reasons. Thus, the accusation of witchcraft brought by the rabbis of Venice against Moshe Chaim Luzzatto was caused by suspicion of his inclination towards Sabbateanism (see Sabbatai Zvi).

Magical practice in the Jewish environment received legitimation only in the herem formulas, many of which clearly represent magic spells. The purposes for which magical means were used, as a rule, were of an insignificant and private nature. Only a few attempts are known to achieve important goals of national significance with the help of magic, such as the attempt of Joseph dela Rein to accelerate the arrival of Deliverance by magical means. The comparatively weak influence of magic on the life and thinking of Jews does not at all correspond to the enormous role of magical motives in the mythology of anti-Semitism. The belief that every Jew is an evil sorcerer possessing supernatural powers was almost universal in the Christian society of the Middle Ages and the beginning of modern times. She was one of the main motives for the persecution of Jews and the blood libel. This belief was based on the theological ideas of Christianity about the Jews as a God-killing people, whose satanic nature is the source of magical power.

For elements of magic in the customs and beliefs of various groups of Jews in modern times, see Folklore.

KEE, volume: 5.
Col.: 14–21.
Published: 1990.

Everyone knows that in order to get rich, you need to work hard. But many work and work, but their money does not increase. To correct this injustice, you can turn to the ancients for help. magical rituals white and black magic. But they only help those who believe in them.

People have always dreamed of having wealth, money, fame. From time immemorial they fought for the possession of wealth, because life with it was much easier. Nowadays spells and conspiracies to attract wealth are very popular.

Belief in Spells

Since ancient times, people have resorted to different methods to get rich. The wisest turned to the rituals of white magic. Skeptical people do not believe this; they chuckle and believe that whispering in a store will not pay.

If people use magical rituals or rituals, this does not mean that they do not need to work, and they just relax on the couch and wait for the rain of money. You will still have to work. And in the end, life will not consist of waiting for a salary, and the financial situation will improve much, money will appear and stay in the house.

All psychics, sorcerers, and magicians share the same opinion: they claim that human life is ruled by energy flows. After all, for example, the most beautiful and intelligent girl will be alone if she does not have love energy. She will be more beautiful than her friends, but the male sex does not seem to see her and passes by. It's the same with money. A person around whom cash flows are concentrated will always be comfortable, regardless of how much he earns.

You can often observe the following picture: one person works hard and earns good money, but it eludes him . Unforeseen expenses appear from somewhere, on which all the money earned goes. Such people live modestly and cannot get out of debt. And another person, earning little money, does not infringe on himself in any way, and even manages to save up.

Therefore, with the help of special rituals, you can slightly improve your financial condition and make money love your home.

Black magic

It is very effective in attracting money, but if an incompetent person does this, black magic can do more harm than help. The lack of protective amulets will lead to even greater expenses and losses, and not to wealth. A person will not improve his material condition, but will worsen the situation.

If a person has no experience related to black magic, then it is better to use white magic spells to attract wealth.

If you still want to use the rituals of black magic, then you must fulfill all the specified requirements. There should be no distractions during the ritual., you need to overcome feelings of fear and doubt.

The danger of rituals

Of all existing rituals, money rituals are the most harmless. By using them, a person does not harm anyone. He doesn't suppress anyone's will, as in rituals associated with love spells, and also does not wish evil, as in the case of damage. Therefore, after using white magic rituals, there is no need to think about the consequences.

With black rituals, as mentioned above, you need to be careful. Dark forces always demand payment for their services and never help for nothing. For example, if they help improve your financial situation for the better, then in return there is a chance of losing health, love, or a loved one. Based on this, need to keep in mind that when using these rituals you need to be confident in your strong protection.

Elimination of possible consequences

When turning to rituals for help, we must not forget about the poor. You need to give part of your income to the poor, especially people asking for treatment for a child, and also give alms to those in need. This money will definitely come back to larger size.

There is no need to be greedy with tips; when paying for services rendered, you should definitely thank them, because later the money will be returned in a larger amount. But greed will not give you positive emotions, and wealth and luck will bypass you.

You need to be happy when you receive money and always be grateful, because money energy is directly related to the energy of joy. Money must be loved, cared for, treated with care, but in no case should it be elevated to a cult or worshiped.

You should always mentally thank fate for every amount received, even if you had hopes of getting more . There's no need to be angry in these moments., get angry so as not to block money energy.

The simplest ritual for attracting cash flows is this: in a store when making purchases or during another financial transaction, you need to say in your thoughts “Your money is in my wallet, your treasury is my treasury. Amen".

This ritual will always tell you that you are in a financial flow, and will definitely work, attracting money into your home.

The next ritual is performed on the new moon. You need to stop on the road at 12 o'clock at night, take out 12 coins and stand so that the moonlight falls on them. Say seven times:

“Everything that sprouts and comes to life multiplies from the light of the Sun, and money from the light of the Moon. Grow my money. Multiply my money. Add more, my money. Come to me (name) and enrich me. Let it be so!".

Then squeeze the coins tightly in your hand and go home, and then put them in your wallet. You should always take it with you when going shopping. All rituals performed on the new moon are very effective.

For an uninterrupted cash flow, you need to clasp money in your fist, go out into the street with it, and find a young spruce. Then tap the money on the Christmas tree and whisper three times:

“As young needles grow, so my money grows, not on sugar pie, not on linden honey, not on brew, not on pareve, on gold, silver and copper.”

You need to bury this money under the spruce tree.

White magic

Often hardworking and decent people live below the poverty line. To fix this, you need to turn to magical rituals for help, and then luck and luck will accompany them throughout life. The main requirement is faith in luck and success..

Ancient Slavic ritual for attracting money:

Effective spell for wealth

Preparation for the ceremony and the ritual itself will require a lot of time. It is carried out at home in certain days. There are such special days, or rather nights:

• night from 30.04 to 01.05;
• night from 31.07 to 01.08;
• night from 31.10 to 01.11;
• night from 31.01 to 01.02.

The ritual must begin after twelve o'clock at night. To carry it out you will need sixteen candles: one gold, nine white, six green. Candles should be greased with pine oil. Place a gold-colored candle in the center, place green candles around it, and with candles white surround the green ones.

Just after twelve o'clock at night, pour salt around the white candles. Then light the golden candle first, and then clockwise at the beginning green candles, and then white. You need to go around the candles three times, saying all the time:

“If Jupiter circles the sun three times, it will bring me money.”

Then you need to sit for a while and imagine everything you want, what you miss most. Then extinguish the candles in the reverse order. The first to extinguish is the candle that was lit last.

Ladder of wealth

This is very ancient ritual. The main thing in any ritual is the belief that it will help. If you do everything correctly, you will soon have a lot more money. The spell is performed on the new moon.

You will need: green thread, a green candle, 9 clove buds. You need to tie knots on the thread, tying the buds. The result is 9 knots. Take this thread in your hands and say:

“Ladder of nine knots, I created you so that the wealth I want can be mine. So that I can climb up you to prosperity and well-being. This is my will, so be it!”

Tie a candle around this “ladder” and light it every day for 9 days. The burning time must be calculated as follows: so that in nine days the candle burns out completely.

How to lure money to yourself is already known, but now you need to find out how to save your accumulated savings:

Financial well-being largely depends on the energy that surrounds you. The accumulation of positive energy, good thoughts, wishes leads to improvement in financial sector person. Wealth is not evil, so you can’t think badly about money and rich people. If you think that all rich people are stingy and deceitful, then you are unlikely to get rich. Negative thoughts will be an obstacle to achieving financial self-sufficiency.

Attention, TODAY only!