No matter what people say, everyone needs money. Money gives us freedom of choice, movement, and simply comfort in life. But it happens that a person works tirelessly from morning to night, but the money still does not come to him. And if they come, then along with unexpected expenses. It's a shame, isn't it? If this sounds like you, then it makes sense to try magic spells for money that work flawlessly (as reviews from our readers say). In this article, we recommend that you familiarize yourself with methods on how to improve your financial well-being.
Spells for money are ancient rituals that came to us from ancient centuries. Many of them are associated with such a branch of witchcraft as black magic, but they are the most effective.
Many successful people use white magic spells or carry charmed amulets with them. Those who consider these to be stupid superstitions end up counting every penny and cannot afford the simple joys of life.
Here is one very effective spell for attracting money at home. To complete it you need to take 10 coins worth 1 ruble. Then you need to light two green candles and place an empty glass vessel between them. You need to gradually pour consecrated water into the vessel, while saying the following words:
“Let my pockets be filled, let money come to my house as quickly as I fill a vessel with water!”
Then start throwing one coin into the vessel and say a spell for each of them:
"I wish you health. I wish you success. I wish you happiness. I wish you wealth. I wish you gold. I wish you silver. I wish you abundance. I wish you help. I wish money to come into my life. I wish this, so be it!”
Do not put out the candles, they should burn out on their own. The next morning, spray all the corners in the house with water from the vessel, and pour the remaining water over the threshold. Place the coins on the windowsill, and in the evening put them in the piggy bank along with other coins saved during the day.
Money spell on wick
There is another not very complicated spell for getting money. Take the wick from the church candle and light it on both sides. While it is burning, quickly say the words:
“Fire is eternal, and my spirit is marked with gold, silver and all good things. Amen!".
Extinguish the wick, and put the remainder in your wallet and always carry it with you.
Ladder of Wealth
The Ladder of Wealth is an ancient, very effective magical ritual. Of course, you are unlikely to find ones that work flawlessly, because everything depends on the person’s faith.
But if you perform this ritual correctly, you can very soon expect a replenishment in your budget. This spell for money must be performed on a waxing moon.
You will need green thread, nine clove buds and a green candle. Tie knots on the thread, tying clove buds to it, that is, you should have 9 knots in total. After this, take the thread with the buds in your hand and say the following words:
“Ladder of nine knots, I created you so that the wealth I want can be mine. So that I can climb through you to prosperity and well-being. This is my will, so be it!”
Tie a “ladder” around a green candle and light it for a while every day for nine days. You need to light it until the candle burns out completely.
Rite of Prosperity
A rather complex and extensive ritual to attract wealth and prosperity to your home must be carried out on a certain day. There are several options for time periods for performing this ritual:
- On the night from the thirtieth of April to the first of May
- The night from the thirty-first of July to the first of August
- The night from the thirty-first of October to the first of November
- The night from the thirty-first of January to the first of February.
Most are usually carried out at night. This ritual for prosperity should also begin immediately after midnight.
To perform this spell for money you will need sixteen candles, of which 1 is gold, 9 are white and 6 are green. Grease all the candles with pine oil, then place it in the center of the table. Surround the golden candle with green ones, and, in turn, place the white ones around the green ones.
In the first minute after midnight, pour a circle of salt around the white candles. Light the central gold candle, then the green candles clockwise, and the white candles clockwise. Walk around the table with candles three times, while chanting:
“If Jupiter circles the sun three times, it will bring me money.”
Sit down and imagine all the material things that you are missing. Then extinguish the candles in the reverse order in which you lit them.
Spells for money and luck
To perform this ritual, you will again need three different colored candles. Candles will need to be purchased at a specialized store that sells components for magical rituals.
One candle is white, one is brown and one is green. The white candle symbolizes you, the green one symbolizes your material profit, and the brown one symbolizes your main activity. Build an equilateral triangle of candles: a white candle is directly opposite you, a green candle is a little further away, on the left side, and a brown candle is on the right. Start lighting the candles while saying the words.
- First the white candle:
A flame is like a soul, a soul is like a flame.
- It is followed by brown:
Deeds in deeds, ways in ways, all prayers.
- And finally, the green candle:
Profit in profit, money in money.
Stare at the candles for a few minutes, keeping your hands on either side of them. Then bring all three candles together and say:
In strength is power, in power is strength,
I am with the strength and with that authority.
Now wait until the candles burn out, collect all the remaining wax and store it out of the reach of prying eyes. Now this is your talisman of prosperity and good luck in business.
Debt recovery spell
It happens that someone borrowed money from you and does not want to give it back. At the same time, no persuasion or exhortation to repay the debt has any effect on the debtor.
This situation is ambiguous and an old Russian spell to return money will help solve it.
During the waxing moon, take a traditional green candle and lubricate it with something sticky and sweet. For this purpose, for example, honey or sugar syrup is suitable. Place it in the center of the table and warm your hands over the flame for several minutes. After that, read these words:
“As sweet is sugar, as sticky as honey, so the money would stick to my hands, but would not come off!”
Take a small piece of paper, write on it the amount that the debtor will never return to you, and under the number write:
“Mine - come to me, don’t hide anywhere, don’t linger!”
Light the paper with a candle and place it on a saucer to burn out. While the leaf is burning, say the spell:
“Let what is mine be returned to me by right, by honor, by conscience. I bless the hand that gives, may it not fail! Let it be so!".
Scatter the ashes remaining after burning the paper into the wind (you can from the window), and hide the candle until next time. Remember that this ritual can be performed solely to return your money, and not for profit. Otherwise, you may not receive money and incur losses.
Conspiracies and spells for money (video)
When you cast magic spells for money or other magic spells, a suitcase with money will not fall on your head. Keep working, and soon you will notice how profits increase, debtors pay back old debts, and expenses are reduced and reduced.
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 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. 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 mechanic chef(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 some signs ( me'onen- `predictor`, kosem ksami- `soothsayer`; menachesh- `fortune teller`);
- actually wizards ( mechashef- `sorcerer`, hover hover- `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 terms "magic" ( kishshuf), "wizard" ( mechashef) and "sorceress" or "witch" ( mechanic chef) 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: sgulloth(`means`, `enchantments`), kme'ot(`amulets`), refuot (`healing drugs`), Goraloth(`fates`, `lots`), simanim(`signs`, `omens`) and refafot(itching in various parts of the body as an omen of some event). Terms mechashef And mechanic chef denote various categories of sorcerers in medieval literature. Mehashchef- this is a person who owns 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. Term mechanic chef as a designation for a witch, it 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 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 Yeh udah ben Shmuel x e-Hassid and his disciples, especially El'azar ben Yeh udah of Worms, author of the work “Hochmat 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 ( Goraloth) 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. 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 sgulloth) is a name or 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). Appeal to the name of a demon or "bad angel" ( mal'ach habbala) was used only in harmful (black) magic. Sometimes 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 it was used both directly in a magical act to achieve a specific goal, and as an auxiliary means for healing, fortune telling, interpretation of dreams, 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 as a mystic ( kabbalah unit, `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. The Book of Zohar 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 ha-razim” (“Book of Secrets”, published in 1966, editor M. Margaliot), mystical literature arose x was driving 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. Chaimu Vitalu describes some magical acts in his autobiographical work “Sefer 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, Hayben Srira), and its 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 Zvi).
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.
What is the most effective money spell? How quickly will it help? How dangerous is this? Cast one money spell and become rich! In order to become rich, you can work hard and for a long time or play the lottery, waiting for a lucky break.
However, the smartest ones follow the simplest path - they use a spell for money. Many are skeptical about this option. It would seem, how will grandma’s conspiracies help a person’s real financial situation? Skeptics chuckle and claim that whispering spells will not pay off loans and you cannot pay with them in a store. However, as soon as they become more familiar with the mechanism of action of money magic, all skepticism immediately disappears.
How to become rich using a big money spell
If you dream of becoming rich without any effort, come down to earth. Knowledge and use of magical rituals does not mean that you can quit your job and sit on the couch waiting for money to rain. The Universe does not like static conditions, so you still have to work and look for sources of income. However, the result of these searches will not be a life from paycheck to paycheck, but a decent existence that ignorant people can only envy.
How money magic works
Sorcerers, magicians, psychics - they all agree that human life is controlled by energy flows. For example, even a beautiful and smart woman will be lonely if she lacks attractive love energy. Outwardly, she may be even better than her girlfriends, but men don’t seem to see her and pass her by. Same with money. A person around whom financial flows circulate will always have money, regardless of his income level.
It often happens that a person works and even seems to earn good money, but the money seems to slip through his fingers. Revenues to the budget entail unforeseen expenses that eat up all funds. Regardless of their salary, such people live modestly and cannot get out of debt. It also happens the other way around: with a low level of income, a person does not deny himself anything, and even manages to debug.
Money sticks to money. Have you heard this expression? This is partly true. The potential received at birth determines the wealth and standard of living of an individual. However, knowledgeable people know how to attract cash flows. Using special conspiracies, you can improve your financial situation and ensure that money stays in your wallet.
Simply by reading a conspiracy for money, a person begins to open up new opportunities that lead him to wealth. Outwardly, a person’s life does not seem to change. However, carrying out special rituals promotes the circulation of monetary energy, which entails an improvement in material well-being. Some rituals help you win the lottery, some help you find valuable things, and some guarantee a promotion. The ways in which money appears in a person’s life are different. However, the main thing is the result: a stable financial position.
Money magic - spells
A spell for money is white magic that you don’t need to be afraid of. The special order of words causes certain vibrations, which transmit a signal to the Universe about your monetary request. The degree of effectiveness of conspiracies depends on a person’s magical abilities, the correctness of the ritual and faith in the result. If your desire to become rich is strong enough, then you can start casting spells.
Advice! When casting spells, it is better to wear green clothes. This color helps attract cash flow. Also let your hair down and remove the rings from your hands - this will enhance the effect of the spells.
1st Spell for money and luck
Stand in front of the mirror and say the words:
“I’m calling, I’m calling. Earthly powers and heavenly spirits, help me.
Give good luck and money in addition to the servant of God (say your name).
Money, money, don’t worry about it. Multiply. Be fruitful.
It’s a joy for me, and a new thing for me. Key, lock, tongue!
2nd Strong spell for money
This conspiracy calls upon the divine angels Raphael, Anaiel, and Gabriel for help. They carry bright energy, so you shouldn’t be afraid of them. Choose a moment when you are home alone. Stand in the middle of the room, raise your hands to the sky, palms up, and say in a strong voice:
“Forgive the powers of heaven all my sins, even those committed in all the days of my sinful life. I call on you to help. Come down and help me, I appeal to you.
Raphael, by your power attract wealth to me.
Anaiel, giver of knowledge, enlighten me. Reveal your knowledge to me and show me how to get earthly riches.
Gabriel, angel of strength, give me the strength of possession. Help me to own and possess money, and not let it go out of my hands. Let them obey my will and come to my aid for good deeds.
Amen, amen, amen."
3rd Money Bill Spell
You need to take a 1 ruble bill in your left hand. Cover it with your right hand and say:
“A paper ruble, I’m talking about you, I’m slandering you, I’m calling for your help. You are my constant, always be with me, and call your older friends. Rustle, ring, everyone come to me. Spellbound, attracted by me - to be bills and coins next to me forever and ever! Amen.".
Place the bill in your wallet.
4th Spell for the waxing moon
On the days of the waxing moon, take a glass of clean water. It is better that the glass is transparent, without inscriptions or drawings. Hold the glass with both hands. Let the fingers of one hand rest on the fingers of the other hand, forming a closed circle. Stand so that the light of the moon falls on the glass and say:
“The moon walked along a round lake.
The lake is quiet, the water is clean.
The moon grew, waxed, and called for wealth to the slave (say your name).
Come wealth to the slave (name), but do not leave her.
Give her full bins and a tight wallet.
Let there be money like stars on a clear night, like ears of corn in a field, like water in rivers.
Let it be so. Key, lock, tongue!
Water enhances the effect of the spell. Drink it, and before the next new moon you will feel an improvement in your financial well-being.
Black spells for money
Black magic is very effective in attracting money. With its help you can become a truly rich person. However, in the wrong hands, black magic can do more harm than good. An incorrect emotional state and a lack of protective amulets can lead to increased expenses along with money. And the person will not actually improve his financial situation.
Attention! Black magic can have serious consequences. If you have no experience in practicing magic, then it is better to use white conspiracies to attract money.
Try to accurately fulfill all the requirements for the rituals, without distractions and driving away feelings of doubt and fear. The dark forces summoned by spells should feel your inner strength. If you are still confident in your intentions to resort to their help, you can begin dark rituals to attract money.
5th Black Spell for Money
“Dark spirits, strong spirits, come to me! Submit to me and do the will of your mistress.
Asmodeus, Belial, Samael, bring me money, strength, power, wealth. You have a lot, I have even more. Give me your treasures, taken and stolen from your slaves. May I be the strongest mistress of money. Let not a single bill pass me by. Everything, everything to me! In your name I may be rich. Today, tomorrow and forever and ever."
6th Spell for finding money
Many people dream of getting money quickly without doing anything. There is such a way. You can, for example, find a lost wallet or gold jewelry. The question arises, how to find money on the street? Use this simple ritual and within a few days you will get what you want.
Buy new scissors. Every day, before leaving the house, cut the air in front of you with scissors, saying:
“I cut the veil, I cut oblivion.
I can see everything that is lost, hidden from prying eyes.
Someone loses, but I find. My word is strong and moldable"
7th Voodoo spell for money
Voodoo magic is black. The conspiracy evokes certain spirits who attract money into a person’s life.
"Exito, peeler ide
Esmires human mi detras.
Kortema asha khedura,
Cisse orim pleaser.
Ponvedit oro sussira! Ponvedit oro sussira!”
Is money magic dangerous?
Money magic is the most harmless of all existing ones. By resorting to conspiracies, a person does not bring obvious harm to anyone. He does not subjugate the will of others, as when using love spells, and does not wish harm to anyone, as when casting damage. Having improved your financial situation a little, you don’t have to worry too much about the consequences.
However, you need to be careful with black magic rituals. Dark forces never help for nothing, so you should expect retribution for your actions. For example, having improved your financial situation, you can lose your health or love. In addition, dark entities love to subjugate a person, causing in him greed and passion for the unreasonable accumulation of wealth. Therefore, when using such rituals, it is necessary to take care of reliable protection.
How to prevent possible consequences
Using money spells, people with weak energy can feel a deterioration in their health. Only a specialist can determine the level of a person’s energy potential, so it is better to prevent possible consequences in advance.
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 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 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.
Notification: The preliminary basis for this article was the article 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 choice. 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.