A spell for a life full of wealth and luxury. Jewish sorcerers The most powerful spells for wealth among the Jews

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 seek help from the ancient magical rituals of 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 rites or rituals, this does not mean that they do not need to work, and they simply 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, no matter 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 in a larger amount.

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 on 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 surround the green candles with white candles.

Just after twelve o'clock at night, pour salt around the white candles. Then light the golden candle first, and then, clockwise, first the green candles, and then the white ones. 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 a 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, and wishes leads to improvement in a person’s financial sphere. 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.

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Material from BLACKBERRY - website - Academic Wiki encyclopedia on Jewish and Israeli topics

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

Ancient era

Magic, which arose in ancient times, was widespread among all peoples of the world. At the heart of magic is the idea of ​​the world as a sphere of action of certain mysterious forces that 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 classified as 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).

"Black" and "white" magic

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 by some signs (meonen - “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).

Magical inscriptions in Hebrew and Syriac were discovered on vessels made in Babylonia in the 1st century. n. e.

Magical formulas on papyri from the same era contain Hebrew names of God. These names were used in spells by pagan necromancers. Many Jewish women in Roman captivity made a living by practicing magic.

Talmud

Middle Ages

In medieval Jewish literature, the terms "magic" (kishshuf), "wizard" (mekhashshefa), and "sorceress" or "witch" (mekhashshefa) are relatively rare, despite the frequent mention of 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'), kmeot ('amulets'), refuot ('healing potions'), 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 different categories of sorcerers in medieval literature.

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, magical formulas and the general attitude towards 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 Saadiah Gaon to Nachmanides.

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 Menashshe ben Israel’s work “Nishmat Chaim” (“Spirit of Life”) and a section in M. H. Luzzatto’s work “Derech Hashem” (“The Way of the Lord”) are devoted to magic.

Magic is discussed in Nachmanides' commentary on the Pentateuch and in Gdalia ben Joseph Ibn Yahya's (1436–87) work Shalshelet ha-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 Yehuda ben Shmuel he-Hasid and his disciples, especially Elazar ben Yehuda of Worms, author of the work “Chochmat 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 practices, recognizes their significance.

The main element of all magical means (sgulloth) 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 associated with this. - baal-shem (“possessing the [holy] name”) or baal 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 the sgulla contains common, if 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 casting 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, dream interpretation, etc.

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 Maasit, '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.

Magical practice in the Jewish environment received legitimation only in the herem formulas, many of which are clearly magical 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 use of magical motifs in the mythology of anti-Semitism

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.

Anya’s road to work stretched into the distance along the white alleys of the park. Winter greatly transformed the small town in which she was born and raised. Instead of seemingly not very well-groomed flower beds and not very tidy streets, the cold but ideal beauty of snow-covered trees was revealed to the eye. And there was something in this beauty, looking at it, you seem to begin to remember what eternity is.

Today Anya walked thoughtfully. It happens when everything in your life seems to be calm and prosperous, but inside there is anxiety, or perhaps a premonition that does not let go. Anya pondered the randomness of some coincidences in her life. She never took it seriously and was not superstitious.

But she remembered that her aunt had told her more than once how numbers can not only influence people’s lives, but also determine the destinies of entire nations. These were interesting stories over a cup of hot tea. Anya remembered how her aunt told her that the Jewish tradition has the most interesting vision of the nature of numbers. Jews do not divide numbers into “bad” and “good” - they only have good numbers. Or very good ones. Moreover, each number has its own essence.

Number "one". The words unobtrusively come to mind: “There is only the G-d, He is One.”

The Almighty reveals His Wisdom to the created world, because He is not indifferent to the fate of the world and is constantly with it. This is the essence of the number “two”.

The number “three” embodies the idea of ​​stability and immutability. Despite the fact that everything in the world flows, everything changes, there are fundamental, eternal Principles - those that have no age and which have always been, are and will be. Therefore, the Jews have exactly three forefathers: , and . The feature that very much distinguishes the Jewish people from any other people is that every Jew, regardless of external conventions, internally realizes the inviolability of his faith and devotion to the Creator and His Torah. The Jewish people have not changed their faith, their language, and are forever connected with their country - Eretz Israel. Always. All three thousand years, even more. The number 3 in Judaism also means synthesis, combining two opposing and seemingly mutually exclusive principles into a single whole. For example, it is believed that of the three forefathers of the Jewish people, it was the third - Yaakov - who combined in himself the opposite qualities of Abraham and Isaac who preceded him.

The essence of the number “four” is the material world. Expressions similar to this are often found in the Torah: “...and I will gather you (the Jews) from the four corners of the earth" And that’s why we have four foremothers: Sarah, Rivka, Leah and Rachel. The feminine principle, which perceives, bears and realizes, is connected with the Earth.

Together with the number “five”, a fifth, spiritual coordinate appears. “Five” does not fit into the idea of ​​the material world and points to the One who is outside and above. Therefore, the Torah consists of five books. And the author of this Book is the One who is above us. Almighty.

But the number “six” is one of the luckiest for Jews. There is speculation that the Jewish “population explosion” in Egypt has its roots in the Moabite Ruth, whose descendants included six righteous people, each of whom was blessed with six blessings. This explains one point in Jewish history: when the Jews were in Egypt, Jewish women gave birth to cognates. The sages also explain: it is for this reason that the number of Jews in the desert was about 600,000 for decades.

The story of the Moabite Ruth, who joined the Jewish people, leads to another number: 613. That is the number of commandments in Judaism. Of these, 248 commandments are prescriptive and 365 are prohibitive. The numerical value of the name Ruth is 606, and if we add 7 to it, according to the number , which are obligatory for everyone and which Ruth performed even before converting to Judaism, we again get 613. The question may arise: why 613? According to the Talmud, the Jews were given 611 commandments through the Torah (the numerical value of the word “Torah” is 611), and two more commandments were received directly - a total of 613.

The number “seven” is marked with special holiness. The Torah says: “And G-d finished on the seventh day His work that He had done, and He rested on the seventh day from all His work that He had done. And God blessed the seventh day and sanctified it, for on that day He rested from all His creation, which He had made in creating” (Genesis II: 2-3). Hence there are seven days in a week; the children of Israel marched seven times around the walls of Jericho; seven candles at the lamp, the seventh year is “Sheviit” or “”.

This property of the seven, expressing its inherent special holiness, is revealed most clearly in the two famous “sevens”: on the seventh day of the week, and in the seventh, “Saturday” year. They are called “the Sabbath of man” and “the Sabbath of the earth.” The laws associated with the Sabbath year are varied and complex, and many books have been written about them over the centuries. In the most general form, these laws can be reduced to three:

2) everything that the earth gives birth to this year is considered hefker (ownerless);

3) shmita cancels all monetary debts.

Seven is found in the Jewish tradition almost more often than all other numbers combined. Saturday (seventh day); seven patriarchs of the Jewish people (Sarah, Rivka, Rachel, Leah, Abraham, Isaac, Yaakov); number of holidays ( , ); the duration of the holidays (Passover and Sukkot last seven days); the duration of each of the Egyptian plagues (yes, also seven days); ; ; seven days of mourning for the dead.

The number “eight” in Jewish history symbolizes the reality of a miracle, contrary to the natural development of events. The joyful holiday of Hanukkah lasts eight days, and this is no coincidence. Eight days of festivities commemorate the miracle of the victory of a handful of poorly armed rebels over a numerous and powerful enemy. About a miracle that happened with a small jug of oil, which should have been enough only for a day, but it burned in the renewed temple Menorah for eight days. The meaning and significance of the miracle is not in the military victory over the enemy, but in the victory over the Greek worldview, which denied the possibility of supernatural reality and led to a philosophy of unbelief.

The number “ten” also has a rather interesting meaning. The “Jewish Quorum” consists of ten adult men. “When ten men are together to study the law, the spirit of God is among them” (Avot 3:7), so the positive meaning of this number is certain. On the other hand, the number ten also recalls loss - the ten lost tribes of Israel.

For many now, the surprising fact will be that, unlike many other cultures, where the number 13 is considered an “enchanted number of bad luck,” in the Jewish tradition, 13 is not considered a bad number at all. Quite the contrary. In the second book you can read about the 13 qualities of G-d (Exodus 34:6-7). The numerical value of the word “echad” is 13. Translated from Hebrew, “echad” means one, united. This means that this number hints at such harmony when all components become one. Moreover, it directly speaks of the unity of all things. 13 years is the age for boys. This is the age when a child, according to Jewish law, becomes an adult and begins to study the Torah and Talmud. From the age of 13, a boy begins to take responsibility for his actions, learns to be a man and prepares for adulthood. Starting at this age, a child can participate in a minyan.

The great scientist, doctor, sage Rambam for the first time clearly formulated and wrote down in the preface to the chapter “Helek” of the treatise “Sanhedrin” in his commentary on the Mishnah the thirteen principles of Judaism, which in fact are its basis.

Numbers can explain some Jewish customs that are at first glance inexplicable. Why, for example, is it customary to read the Song of Songs at Passover? But because the Song of Songs has 117 verses - exactly the number of times the exodus from Egypt is mentioned in the Torah.

49 is the number with which the most difficult but interesting page in Jewish history is associated. The lowest level of human spiritual development is defined in the Jewish tradition by the expression “49 gates of defilement.” The Midrash says that while in Egyptian slavery, the Jews descended through the “49 gates of defilement,” and if their spiritual descent had overcome even one more step, correction would have become impossible. But the 49 days that passed from the exit from Egypt to the receipt of the Torah () symbolize the spiritual self-improvement and purification of the Jews, that is, the “49 gates of holiness.”

The number 70 in Judaism is the symbolic number of the peoples of the world. But we also find the number 70 in a purely Jewish context: Yaakov’s family leaving Eretz Israel numbered 70 people, and the same was the number of families in the people of Israel on the verge of returning to Eretz Israel. It is quite possible that this is not just a coincidence: some sages connect the 70 nations of the world and 70 Jewish families. By the way, it is said about Jerusalem that it has “70 names.” The Tanakh reports that King David lived 70 years. In addition, according to the Psalms, 70 years is generally the “usual” life expectancy of an average person.

Describing the journey of the children of Israel from Egypt to Eretz Israel, the Torah lists 42 transitions. Each transition represents spiritual upliftment, and Hasidism explains that these 42 transitions seem to be outside of time - they happen to each person individually and to the entire people of Israel in all generations.

The fourth book of the Torah is called Be-Midbar (“In the Desert”). In translations it became known as the Book of Numbers. This name appeared in the Book due to the fact that it contains a number of detailed data on the calculation of the people, their individual tribes, clergy, firstborns, etc. Although with the help of this book alone the whole essence and mystery of numbers cannot be explained, one can get closer to understanding the meaning of numbers, measures and measurements in the Jewish tradition.

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Iran confirms a long-known truth - it is he who heads the world anti-Zionist movement. There is no state more consistently fighting 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 Ahvaz.

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!"

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 using supernatural means - spells, amulets, etc.

Magic, which arose in ancient times, was widespread among all peoples of the world. At the heart of magic is the idea of ​​the world as a sphere of action of certain mysterious forces that 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 classified as 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 the frequent mention of 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 different categories of sorcerers in medieval literature. 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, magical formulas and the general attitude towards 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. Prophetic dreams are close to the category of signs. 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 associated with 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 the sgulla contains common, if 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 discuss questions of magic, the possession of 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 people 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 Zevi).

Magical practice in the Jewish environment received legitimation only in the herem formulas, many of which are clearly magical 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.