Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 39

Ibid., fol. 67, col. 1.

If the proud (in Israel) were to cease, the magicians would also cease; as it is written (Isa. i. 25), "I will purge away thy dross and take away all thy tin."

Ibid., fol. 98, col. 1.

Among those who have no portion in the world to come is he who reads the books of the strangers, foreign books, books of outsiders. See also Sanhedrin, fol. 90, col. 1. Now Rav Yoseph says, "It is unlawful to read the Book of the Son of Sirach, ... because it is written therein (Ecclesiasticus xlii. 9, etc., as quoted, or rather misquoted, in the Talmud), 'A daughter is a false treasure to her father: because of anxiety for her he cannot sleep at night; when she is young, for fear she should be seduced; in her virginity lest she play the harlot; in her marriageable age, lest she should not get married; and when married, lest she should be childless; and when grown old, lest she practice witchcraft.'"

_Sanhedrin_, fol. 100, col. 2.

He who multiplieth wives multiplieth witchcraft.

_Avoth_, chap. 2.

Most donkey-drivers are wicked, but most sailors are pious. The best physicians are destined for h.e.l.l, the most upright butcher is a partner of Amalek. b.a.s.t.a.r.ds are mostly cunning, and servants mostly handsome.

Those who are well-descended are bashful, and children mostly resemble their mother's brother. Rabbi s.h.i.+mon ben Yochai bids us "kill the best of Gentiles" (modern editions qualify this by adding, in time of war), "and smash the head of the best of serpents." "The best among women," he says, "is a witch." Blessed is he who does the will of G.o.d!

_Sophrim_, chap. 15, hal. 10.

On the Sabbath one may carry a gra.s.shopper's egg as a charm against earache, the tooth of a living fox to promote sleep, the tooth of a dead fox to prevent sleep, and the nail of one crucified (as a remedy) for inflammation or swelling. For cutaneous disorders he is to repeat Baz Baziah, Ma.s.s Ma.s.siah, Ca.s.s Ca.s.siah, Sharlaii, and Amarlaii (names of angels), etc.... As the mules do not increase and multiply, so may the skin disease not increase and spread upon the body of N., the son of the woman N., etc.

_Shabbath_, fol. 67, col. 1.

"For night-blindness, let a man take a hair-rope and bind one end of it to his own leg and the other to a dog's, then let children clatter a potsherd after him, and call out, 'Old man! dog! fool! c.o.c.k!' Let him now collect seven pieces of meat from seven (different) houses; let him set them on the cross-bar of the threshold, then let him eat them on the town middens; and after that let him undo the hair-rope, then let him say thus: 'Blindness of So-and-so, son of Mrs. So-and-so, leave So-and-so, son of Mrs. So-and-so, and be brushed into the pupil of the eye of the dog.'" (Quoted from "The Fragment," by Rev. W.H. Lowe of Cambridge.)

_Gittin_, fol. 69, col. 1.

According to the Rabbis, a man should not drink water by night, for thus he exposes himself to the power of Shavriri, the demon of blindness.

What then should he do if he is thirsty? If there be another man with him, let him rouse him up and say, "I am thirsty;" but if he be alone, let him tap upon the lid of the jug (to make the demon fancy there's some one with him), and addressing himself by his own name and the name of his mother, let him say, "Thy mother has bid thee beware of Shavriri, vriri, riri, iri, ri," in a white cup. Ras.h.i.+ says by this incantation the demon gradually contracts and vanishes as the sounds of the word Shavriri decrease.

_Avodah Zarah_, fol. 12, col. 2.

A python is a familiar spirit who speaks from his armpits; a wizard is one who speaks with the mouth. As the Rabbis have taught, a familiar spirit is one who speaks from his joints and his wrists; a wizard is one who, putting a certain bone into his mouth, causes it to speak.

_Sanhedrin_, fol. 65, cols, 1, 2.

He who says to a raven "Croak," and to a hen raven, "Droop thy tail and turn it this way as a lucky sign," is an imitator of the ways of the Amorites (Lev. xviii. 3).

_Shabbath_, fol. 67, col. 2.

Women going out on the Sabbath-day are allowed, as the Rabbis teach, to carry with them a certain stone believed to counteract abortion.

Abaii interrupts his exposition of this Halachah in order to enumerate certain antidotes to chronic fever which, he says, he had learned from his mother. Take a new zouz and then procure its weight in sea-salt; hang this round the neck, suspended by a papyrus fibre, so that it may rest just in the hollow in front. If this does not answer, go where two or more roads meet and watch for the first big ant that is going home loaded; lay hold of it and place it in a bra.s.s tube; stop up the end of the tube with lead, putting as many seals upon it as possible; then shake it, saying the while, "My load be upon thee, and thine upon me."

To this Rav Acha, the son of Rav Hunna, objected to Rav As.h.i.+, and asked, "Might not the ant have been already laden with another man's fever?"

"True," observed the other; "nevertheless let him say, 'My load be upon thee as well as thine own.'" If this be not effective, then take a new earthenware pot, and going to the nearest stream, say, "Stream, stream, lend me a pot full of water for one who is on a visit to me." Wave it seven times round thy head and then throw the water back again, saying, "Stream, stream, take back thy borrowed water for my guest came and went the same day."

Rav Hunna then adds a prescription for a tertian fever, and Rabbi Yochanan gives the following as effective against a burning fever:--Take an iron knife, and having fastened a papyrus fibre to the nearest bramble, cut off a piece and say, "And the Angel of the Lord appeared to him in a flame of fire," etc., as in Exod. iii. 2. On the morrow cut off another piece and say, "The Lord saw that he (the fever) turned aside;"

then upon the third day say, "Draw not hither," and stooping down, pray, "Bush, bus.h.!.+ the Holy One--blessed be He!--caused His Shechinah to lodge upon thee, not because thou art the loftiest, for thou art the lowest of all trees; and as when thou didst see the fire of Hananiah, Mishael, and Azariah, thou didst flee therefrom, so see the fire (fever) of this sufferer and flee from it."

_Shabbath_, fol. 66, col. 2, etc.

Rabba once created a man (out of dust) and sent him to Rabbi Zira, who having addressed the figure and received no answer, said, "Thou art (made) by witchcraft; return to thy native dust." Rav Chaneanah and Rav Oshayah sat together every Sabbath-eve studying the book Yetzirah (i.e., the book of Creation), until they were able to create for themselves a calf (as large as a) three-year old, and they did eat thereof.

_Sanhedrin_, fol. 65, col, 2.

Yannai once turned in to a certain inn, and asked for water to drink, when they gave him (Shethitha, i.e., water mixed with flour). He noticed that the lips of the woman who brought it moved (and so suspecting that something was wrong), he poured out a little of it and it became scorpions. He then said, "I have drunk of thine, now thou shalt drink of mine." The woman drank and was transformed into an a.s.s, which he mounted and rode to the market-place. One of her companions having come up, broke the spell, and the a.s.s he had ridden was on the spot transformed back again into a woman. In reference to the above, Ras.h.i.+ navely remarks that "we are not to suppose that Yannai was a Rabbi, for he was not held in esteem, because he practiced witchcraft." But Ras.h.i.+ is mistaken; see Sophrim, chap. 16, hal. 6.

_Sanhedrin_, fol. 67, col. 2.

Ten measures of witchcraft came into the world; Egypt received nine measures, and the rest of the world one.

_Kiddus.h.i.+n_, fol. 49, col. 2.

The Rabbis say that on the Sabbath serpents and scorpions may be tamed by charming; that a metal ring, such as may be carried on the Sabbath, may be applied as a remedy to a sore eye; but that demons may not be consulted on that day about lost property. Rabbi Yossi has said, "This ought not to be done even on week-days." Rav Hunna says, "The Halachah does not enjoin as Rabbi Yossi says, and even he prohibits it only because of the risk there is in consulting demons. For instance, Rav Yitzchak bar Yoseph was once desperately delivered from the attacks of a vicious demon by a cedar-tree opening of its own accord and enclosing him in its trunk."

_Sanhedrin_, fol. 101, col. 1.

Rabbi Yochanan ben Zachai acquired a knowledge of the language of angels and demons for purposes of incantation.

_Bava Bathira_, fol. 134, col. 1.

"Neither shall ye use enchantments" ... (Lev. xix. 26). Such, for instance, as those practiced with cats, fowls, and fishes.

_Sanhedrin_, fol. 66, col. 1.

Rav Ketina happened once, in his travels, to hear the noise of an earthquake just as he came opposite to the abode of one who was wont to conjure with human bones. Happening to mutter aloud to himself as he pa.s.sed, "Does the conjurer really know what that noise is?" a voice answered, "Ketina, Ketina, why shouldn't I know? When the Holy One--blessed be He!--thinks of His children who dwell in sorrowful circ.u.mstances among the nations of the earth, He lets fall two tears into the great sea, and His voice is heard from one end of the world to the other, and that is the rumbling noise we hear." Upon which Rav Ketina protested, "The conjurer is a liar, his words are not true; they might have been true, had there been two rumbling noises." The fact was, two such noises were heard, but Rav Ketina would not acknowledge it, lest, by so doing, he should increase the popularity of the conjurer.

Rav Ketina is of the opinion that the rumbling noise is caused by G.o.d clapping His hands together, as it is said (Ezek. xxi, 22; A.V., ver.

17), "I will also smite My hands together, and I will cause My fury to rest."

_Berachoth_, fol. 59, col. 1.

Rabbi Elazar ben Azariah proclaimed this anathema with the blast of three hundred trumpets:--"Whoever shall take drink from the hand of a bride, no matter whether she be the daughter of a disciple of the wise or the daughter of an Amhaaretz, it is all one as if he drunk it from the hand of a harlot." Again, it is said, "He who receives a cup from the hands of a bride and drinks it therefrom, has no portion whatever in the world to come."

_Tract Calah._

There was a place for collecting the ashes in the middle of the altar, and there were at times in it nearly as much as three hundred cors (equal to about 2830 bushels) of ashes. On Rava remarking that this must be an exaggeration, Rav Ammi said the law, the prophets, and the sages are wont to use hyperbolical language. Thus the law speaks of "Cities great and walled up to heaven" (Deut. i. 28); the prophets speak of "the earth rent with the sound of them" (1 Kings i. 40); the sages speak as above and also as follows. There was a golden vine at the entrance of the Temple, trailing on crystals, on which devotees who could used to suspend offerings of fruit and grape cl.u.s.ters. "It happened once," said Rabbi Elazer ben Rabbi Zadoc, "that three hundred priests were counted off to clear the vine of the offerings."

_Chullin_, fol. 90, col. 2.

Three hundred priests were told off to draw the veil (of the Temple) aside; for it is taught that Rabbi s.h.i.+mon ben Gamliel declared in the name of Rabbi s.h.i.+mon the Sagan (or high priest's subst.i.tute), that the thickness of the veil was a handbreadth. It was woven of seventy-two cords, and each cord consisted of twenty-four strands. It was forty cubits long and twenty wide. Eighty-two myriads of damsels worked at it, and two such veils were made every year. When it became soiled, it took three hundred priests to immerse and cleanse it.

_Chullin._

When Moses was about to enter Paradise he turned to Joshua and said, "If any doubtful matters remain, ask me now and I will explain them." To this Joshua replied, "Have I ever left thy side for an hour and gone away to any other? Hast thou not thyself written concerning me (Exod.

x.x.xiii. 11), 'His servant Joshua, the son of Nun, a young man, departed not out of the Tabernacle?'" As a punishment for this pert reply, which must have distressed and confounded his master, Joshua's power of brain was immediately weakened, so that he forgot three hundred Halachahs, and seven hundred doubts sprang up to perplex him. All Israel then rose up to murder him, but the Holy One--blessed be He!--said unto him, "To teach thee the Halachahs and their explanation is impossible, but go and trouble them with work; as it is said (Josh. i. 1), 'Now after the death of Moses, the servant of the Lord, it came to pa.s.s that the Lord spake unto Joshua,'" etc.

_Temurah_, fol. 16, col. 1.

In the future G.o.d will a.s.sign to each righteous man three hundred and ten worlds as an inheritance; for it is said (Prov. viii. 21), "That I may cause those that love me to inherit substance, and I will fill their treasures." By Gematria equals three hundred and ten.