European Influences on Jewish Magic

 

European Influences on Jewish Magic

At times, the transmission of different magical traditions blur as information is shared between cultures. In this post, I will highlight just a few examples of gentile European influences that found it's way into  Jewish magical manuscripts. 

The first three example comes from a 16th/17th cent. mss. in cursive Ashkenazi script.

Bar-Ilan University Library, Israel Ms. 1053 fol. 92

For love between man and his wife: write on virgin parchment these names in the gentile language: halgo algat algario algar marib

For h'[atred]: write on a piece of tin his and her name and place under the doorway of the house. They both need to pass under it. eny rox [or cox? followed by several sigils]

In order that he not perform [sexually?]: Take an  and divide it in two. On one half write his and her name,  and on the other [half write] these names: qura cana Biari nas rper spern sensiem 

In all three examples I'm not sure if the words are nomina barbaria or actually mean something. Have a suggestion? Please leave a comment!

Moving on to the next manuscript, this one from the 18th cent. in an Italian script, we find the following:

Jewish Theological Seminary, New York, Ms. 8822 Fol. 71a

Jewish Theological Seminary, New York, Ms. 8822 Fol. 71b

To cause hail to stop: Make this shape [see the magic circle image in the manuscript] on the ground and thrust a knife in the middle of the line opposite the cloud. One needs to use a knife with a white handle to make the circle and to thrust in the ground. Hail will not fall within the boundary of the line.

[Protection] against a sword: Write [these names] on the edge of the sword. When your enemy is struck with this sword it will appear to them as a tower on their shoulders. Afrecs Afres sabeot [see the image in the manuscript].

For sickness [or weakness?] of the thighs: Write this on the crosta of bread [crosta קרוסטא is Italian for crust] and eat for three mornings. So shall you do for three mornings like this: Mifac tefac tefac Mifac [see the image in the manuscript].

This next one is an incantation to heal burns. It's found in a manuscript entitled Etz HaChayyim ("Tree of Knowledge") by Elisha ben Gad of Ancona (written in Safed, 1535-1536). 

British Library, Or 12362, f. 41r

The British Library discussed this mss. on their blog and translated a few spells and amulets. This one was likewise translated and I quote directly from that blog for this translation. It's Italian written in Hebrew letters. For those interested in reading the British Library blogpost, you can find it HERE.

Here is from their blog:

A wonderful incantation, tried and tested many times. For small and big burns. With these words complete recovery without pain! Say these names [i.e. the incantation] seven times:

Agrifuk agrifar agripyri chi vol tu fer di pyro nocesti di acaro fosti generato, e elo fonti fosti portato, all'acqua fosti gettato, non fossi far più male qua (?) chi fai la!

And then blow on the burn with the breath of your mouth and repeat again the incantation seven more times, and the fire will not damage him.

"Agrifuk agrifar agripyri whom did you want to hurt with fire? You were generated from an acarus [probably from Greek akarḗs, meaning “tiny”), you were brought forth from such a source, [and] you were thrown into the water. You cannot do any more harm...!"

End quote from their blog. Now, on to another Italian incantation!

In the last  source for this post, I have found in Rabbi Chayim Vital's handwritten manuscript known as "Sefer HaPeulot" an incantation for some sort of fever in Italian. This is an exceptionally interesting incantation as it is the only one I have found that involves a knife (athame) with a black handle along with it.  

The "Sefer HaPeulot" mss. fol 54a column 1

The last of the incantation continues onto column 2 on the page

The incantation wording is written in Hebrew letters yet it was obvious to me that it was either Latin, Italian or some similar language/dialect. Many are unaware that even though Chayim Vital lived in Israel, his parents were Italian expats from Calabria, South Italy. He himself latter in life was Rabbi of a synagogue of the Italian rite, so my first assumption was that this was going to be Italian. First, I transliterated the Hebrew into Latin characters. Being that I don't know Italian other than a few words, I decided to run it through "Google Translate" to see what would happen. Now, I know Google Translate isn't perfect, but it should at least be able to identify the language and hopefully give a rudimentary translation to get the idea. Before going further please understand this caveat: I'm relying on Google Translate for the translation! If any of the readers understand Italian and can refine the translation, then please do so in the comment section, I'd love to polish up the translation! Google translate was more helpful in the first part than the second. Doing a little research, I discovered that  Calabrian (aka Calabrese) is the dialect from where the Vital family hailed from. Like I said, I'd love some assistance from anyone with any linguistic background in this. Below is the text:

An incantation for "foreign fire" called homra:  Incant [literally "whisper"] with a  knife with a black handle and touch it to him. Say the incantation seven times and at the end of each time spit  on the ground and touch the ground with the knife. [It is to be done] in the morning before sunrise and at sunset but not night. This is the incantation: 

אין נומברי דיל דייו אלטו / In nombri del deo alto / In numbers of the high god [1]

לא רוזא אינקאנטו /  lo rosa incanto / the red enchantment

אינקנטוטי פירקאנטו /  incantoti pircanto / charm pircanto [2]

לא רוזא אינקאנטו / lo rosa incanto / red enchantment

 אינקנטו לא רוזא מאלורי דא /  incanto lo rosa malori da / sick from red enchantment

פור דונדי אקי פואי ויני דא / Por dondi aci poai vini da / that's where you come from [3]

די שיירטו טירו דירי /  di certo tiro diri / certainly I would say

קון לייובייאש אי ויינטוש אקי אינטרי / con liobias ei vintos aci intri / ??? [4]

קוגלייו די קאגאש פירטאש טומרי / coglieo di cogas pirtas tomri / ??? [5]

איז טי קורטארי אי אלוש קאנפוש טי איגארי / is ti cortari ei alos conpos ti eigari / It will Cortaro to alos Should you eigari [6]

אונדי פאדרי אה היגו נו לייאמא / ondi (or, onde?)  padri ah hego no leoama / ?? father ? [7]

אונדי פירו נו ?רא / ondi pyro  no ?ra / ?? fire ?? [8]

אונדי גאלייו נו קאנטא / ondi galeo no canta / ?? ?? no sings [9]

אונדי וואקא נו אמא / ondi vaca no ama  / ondi cow doesn't love [10]

אלייא וואייא טו מאל אה לאש פור פונדינאש דילא מאר אונדי גידיו נו איי / aleo vaeo tu mal ah los por fondinas di lo mar ondi gideo no ai / ?? your bad" ?? say the sea ?? [11]

Notes

[1] Google detected this particular line as Esperanto. Esperanto is an artificial language mostly based off of the Romance languages, so obviously Chaim Vital wasn't speaking Esperanto! There are many local and regional dialects of Italian and Google only uses the standard type in it's AI. What this most likely means is the incantation is in a regional dialect.

[2] Google didn't translate pircanto. Maybe an archaic word? I would say maybe "picanto" as in "heat" which would make sense for a fever. Any ideas, dear readers?

[3] Google detected this particular line as Corsican, which is an Italian dialect.

[4] Google couldn't understand this line. I'm sure I'm transliterating some wrong. The closest I got to anything was for the second part "vintos aci intrii" meaning "come here" in Romanian. 

[5] Although Google recognized this as Italian, it didn't offer a translation.

[6] I had to change "ti" to "te" to get any translation. Google then recognized it as Latin. I'm most likely transliterating some words wrong here.

[7] See note 5. "onde padri" got me "where father" (Portuguese) or "waves fathers" (Italian).

[8] pyro is fire. That's all I'm able to get out of this line.

[9] Gibberish google translation. All I'm able to get out of it is  "no canta" means doesn't sing in Spanish. "Non canta" means the same thing in standard Italian. Again, I understand I'm dealing with what is most likely some local Italian dialect that Google isn't programmed with.

[10] Obviously something went amiss here in Google translate! Also, detected it as Portuguese. I will note that "vacca" is Latin for cow.

[11] Google detected this line as Spanish but it was basically gibberish except for the two short phrases.

Book Review #1 The Book of Seals & Amulets

 

Book Review #1 The Book of Seals & Amulets by Jacobus Swart

One aim of my blog that I have yet to devote any posts is to review pertinent books in this field of study that I think the readership will find worthwhile and interesting. Moreover, not all publications regarding Kabbalah and Jewish magic are, at least from the Jewish tradition, accurate which is another reason I felt it would be important to review selected books on the topic.

For this first post, I am pleased to review The Book of Seals and Amulets by Jacobus Swart! First, let me introduce our author: Mr. Swart of South Africa has an extensive background on Kabbalah and esoteric studies in general, and had studied with the English ceremonial magician William Gray. In addition to publishing many of the writing of his teacher William Gray, Jacob Swart is a prolific author in his own right and I hope to review some of his other books in the future. Over the last few years, Jacob Swart and I have been in communication and I can attest to his true friendly demeanor and desire to really get things accurate.

Now, let's get to this book. The Book of Seals & Amulets is a large 472 pages neatly organized into seven chapters. The 1st chapter deals with many of the sacred names used in the amulets. In my opinion this  is an excellent way to begin this book because without at least a basic understanding of the significance and origin of the Names  the power of the amulet would be severely stunted (if it would even work at all).  Names covered in this chapter are: Adonai, Ehyeh, YHVH, Shadai, Agla, Taftafyah, Matzpatz, Tzamarcad amongst others. 

The 2nd chapter deals with magic squares consisting of word and number squares. In addition to how magic squares are formed, the author gives many examples of such squares and their uses. Material from Cornelius Agrippa is likewise included and discussed as well as a discussion of the magic word squares from the Book of Abramelin which I think really rounds out the study.  

3rd chapter is devoted to the magical usage of Psalms. After that, the 4th chapter discuses the magical angelic alphabets of which I am so very fond of. Many examples are taken from Rabbi Moshe Zacuto's Sefer Shorashei HaShemot. Also, a summary or paraphrase of sorts of a medieval commentary on the shapes of Metatron's alphabet is translated into English. (This medieval commentary is printed in full in the original Hebrew in Temirin vol. 2, 1981. You can download this hard to find book here). 

The 5th chapter discusses angels and their inclusion in amulets as well as demons and amulets for protection against them. Amulets for healing, health, wealth and success are discussed in the 6th chapter. The final chapter describes amulets that were written in particular patterns, such as a menorah or Star of David design. The book concludes with the method of disposing of amulets after use.

I very much enjoyed this fantastic book and recommend it. As someone who is familiar with the original source material I recognize the accuracy and authenticity throughout. Also, I really like that text material is usually presented in the following manner: 1) Original Hebrew 2) transliteration into English and 3) in  English translation. I think this really makes the texts suitable for a larger audience and allows those who can't read Hebrew to pronounce it Hebrew if they chose to. Footnotes throughout the book reference back to source material. Not a big deal, but personally I would have liked the references to include not just the books used but the page number(s) as well to make it easier to look up. Lots of nicely rendered illustrations of  various amulets, magic squares, sigils etc. are to to be found throughout the book. 

I found some small typos which I had previously pointed out to the author who told me he plans on fixing in future printings. I'll point them out here so readers can amend their copies: 

On pp. 54-55 The author speculates what the term יער נער "forest youth" is referring to. In truth, this term refers specifically to the angel Sandalfon and should be corrected as such.

On p. 99  שמרו והצילו וחלצו את ברכה בנת שרה  is translated as “guard and save and deliver the sanctity of the daughter of Sarah” etc. In truth,  בנת is the Aramaic singular and not plural and that ברכה בנת שרה is actually the personal name of this particular amulet and should be translated thus: as “guard and save and deliver Bracha the daughter of Sarah”. It should be noted that  the recipients own name is to be substituted.

On page 283, lines 11 and 12 counting from the top: "the beating of the Willow branches on Rosh HaShana". Rosh Hashana should be corrected to Hoshana Rabba, (the last day of Sukkot).

All in all, a real 5 star read! 

Everyone has their own favorite place to buy books so I've decided that my policy on the blog is not to post links, but rather give the relevant information to put into your favorite bookseller website. I recommend just copy/paste the ISBN number in the search feature on your preferred website and the book should pop up.

Title: The Book of Seals & Amulets

Author: Jacobus Swart 

Publisher, year: Sodality Press, 2017

ISBN: 9780620596985

An amulet translated from Yiddish

The vast majority of my research in Jewish magic takes place in Hebrew manuscripts, but sometimes the scribe will switch to his local "Jewish language". For example, a Middle Eastern manuscript might have Judaeo-Arabic while an European manuscript can contain Judeo-German ("Yiddish"). Join me in this post as I transcribe instructions for a Judaeo-German amulet into Latin characters and translate it!

First, a short word on the language is in order.There are two main branches of the Yiddish language: "Western Yiddish" (aka Jüdisch-Deutsch) is the older dialect of the Germanic Jews and very much resembles German, whereas "Eastern Yiddish" spoken by Polish, Lithuanian, Russian etc. Jews has more loan words from Polish and Slavic languages. The text we are dealing with is very short so it's hard to say with certainty but I would say its the Western dialect.

The amulet is found in manuscript Or. 10326 from the British Library (London, UK) folio 17a. This manuscript contains 37 pages of Hebrew amulets and segulot (magical remedies and charms) in a cursive European Hebrew script. A few Yiddish amulets/segulot is spread throughout.

Here is a transcription of the Yiddish text into Latin characters. The few words that were Hebrew I just left in English translation except for the Angel names and rivers:

An amulet for fever. Tried and tested: Nehm ein pen un’ schreib druch auch einer seiten סינוי וסנסנוי וסמנגלוף un’ auch der ander seite schreib פישון גיחון חדקל פרת lad eins an “hecken(?)” of his right.

Translation:

An amulet for fever. Tried and tested: Take with a pen and write on one side Senoy and Sansenoy and Semangelof and on the other side write Pishon Gihon Hidekkel Perat lay it on his right "hecken".

Unfortunately I do not know what the "hecken" is. I'm not even fully confidant I transcribed it correctly as I'm not sure what this word is. 

BL, Or. 10326 fol. 17a

Although at the moment one pivotal point of using the amulet remain elusive, I will comment that these three angels, Senoy, Sansenoy and Semangelof are better well known for their ability to protect newborns against the dangers of Lilith. Towards the end of Sefer Raziel HaMalach (The book of the angel Raziel) an amulet using these angels is given along with their likeness. Here's how they look according to the standard Hebrew printings:

Adam and Eve without Lilith

Senoy, Sansenoy and Semangelof 

Besides for the angels, the four rivers that come out of the Garden of Eden mention in the biblical account in Genesis is also used in our amulet. 

I don't recall ever seeing these angels paired up with these rivers as a remedy for fever, but I did find this combination of angels and rivers in an amulet in Rabbi Moshe Zacuto's Shorashei HaShemot for ease in childbirth. Without use of these angel names I did find the use of the rivers specificaly against fever. These rivers are used in a different magical remedy in Rabbi Chaim Vital's "Sefer HaPeulot" against fever that involve writing them on almonds and then eating them. 

I'll be keeping an eye out for this trio along with the rivers vis-a-vis fever, so don't forget to check on the blog from time to time for updates! 

Communication with "extraterrestrials"

Usually when we discuss contact or communication with non-human spiritual beings, various species of either angel or demon are invoked. There are many different types of angelic or demonic beings, but are there other entities which we can tap into and communicate with? According to Rabbi Yosef Tirshom, author of the Sefer Shoshan Yesod Olam, the answer is yes. In this post we will explore and translate snippets of Shoshan Yesod Olam discussing how to communicate with otherworldly entities from outer space. So, what sort of creature will we be dealing with? For lack of a better term, I suppose we must refer to them as extraterrestrial aliens.
Shoshan Yesod Olam is a mammoth collection of Practical Kabbalah/Jewish magic written in the 15th century most likely in the Byzantine Empire (based on the script) by an otherwise unknown kabbalist Rabbi Yosef Tirshom. This tome really deserves a post in its own right, thus we will just focus here on the selection I would like to share.The section of Shoshan Yesod Olam begins on the bottom of fol. 218 and goes till the bottom of fol. 220.

Section 501 fol. 218-220
This operation can only be performed in the month of Nissan or Tishrei. One is to designate a basement in which the floor and foundation is smooth without any crevices or holes, without openings and clean. On Tuesday or Wednesday night, beforehand while it is yet day, you are to take a new knife or sword and make on the ground similar to a circle yet with edges squared [Note: based on the illustration in the manuscript, the intent is a rectangle] as the four corners of the Earth. However, the eastern side should not be closed off, but rather an opening is to be left like so:

Designate three small couches each one being a cubit in length and width. It’s legs should not be high, but of same size. Place each couch in the “circle” as so: one in the south-east corner, the second in the east-north corner and the third in the middle of the west.  [Note: based on the diagram, the three little dots correspond to the couch locations] You are to sit outside [the rectangle] and if you see people with strange faces, do not be bewildered for it is not their nature to cause harm, unless ones sins cause it to do so.  [What follows is a lengthy prayer to God, entreating God to instruct the following:] ….
…. and I request from your holy name, may it be your will O trustworthy God, that you command Galitzur, Hadarniel and Nahgiel lofty princes who are close to the dwellers of the “Teli” that they send them to me that I adjure that they come to me pleasantly and not angrily, willingly and not foaming mad, that they not frighten nor bewilder me or confuse my mind. Rather, that they speak pleasingly to me of all that I inquire from them.  That they speak clearly, gently without confusing me nor speaking in riddles.  All that they tell me I should remember and after they have told me all the needed information that they leave peacefully in love and friendship and that they not hurt me neither in anger or rage. …
[further prayers to God to adjure various angels in charge of the seven gates of heaven ending with the angel in charge over the inhabitants of the “Teli” …] … and command Zangziel the prince [“Sar”, prince or officer], minister of El Elion [=the High or Supernal God] Prince [“Nasi”, or president] of the inhabitants of the “Teli”  … [further adjurations similar to above to ensure the safety of the practioner and the accuracy of the answers] …
… afterwards if they do not wish to leave tell them: My teachers, go with life and peace. After they have left, sweep the basement  and no one may enter it the [next] day for there is danger of Mazikin [“Damagers”, usually a reference to demons] that have been there that night. Afterwards, you may go home. If they give permission to reveal [their answers] to others you may reveal, otherwise you may not. This may may be done twice a year.
And this is the matter:  there is a location under the firmament named “Vilon” which has a place under it named “Teli” where creatures similar to humans reside there. They conduct themselves in purity like angels and they have permission to reveal themselves to humans whom God wishes to reveal  Upper and Lower secrets and future events.

That’s the end of this section from Shoson Yesod Olam. We’re going to explore the following points. What and where is the “Teli”, where is the “Vilon” that the Teli is in and what are these creatures.
As our text describes the Teli as beneath the Vilon, let’s begin our investigation with locating Vilon. The Talmud (Chagigah 12b) notes that there are seven heavens; each with it’s own name and function. According to many of the old Rabbinic commentaries the first two described are physical while the remainder are spiritual. The Talmud states:

“Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Machon, and Aravoth. Vilon, [literary “curtain”] is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [Vilon], and spreads them out as a tent to dwell in” (Isaiah 40:22). Rakia, firmament, is the one in which the sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament [Rakia] of the heaven” (Genesis 1:17).”

According to the Talmud, Vilon seems to be something like the outermost layer of the atmosphere, maybe even the exosphere or perhaps the ozone layer. Right above this Vilon “curtain” is the next section of heaven, the Rakia, which is outer space containing the stars.
Now, keep this in mind as we discuss the Teli.

The word Teli denotes something hanging or suspended and is mentioned in the sixth chapter of Sefer Yetzirah, one of the most ancient and fundamental works of kabbalah. Sefer Yetzirah states:

“The Teli in the universe is like a king on his throne.
The Cycle in the year is like a king in the province.
The Heat in the soul is like a king in war.”

Sefer Yetzirah is an extremely enigmatic text with dozens of commentaries attempting to unravel its mysteries. Rabbi Aryeh Kaplan has written an excellent commentary in English culled from the authentic commentaries. The following points on the Teli are from pages 231-244 of his book. The Teli is Pole Serpent mentioned in Job 26:13 “By his spirit the heavens were calmed, His hand pierced the Pole Serpent” and in Isaiah 27:1 “ On that day, with His great, harsh sword, God will visit and overcome the Leviathan the Pole Serpent and the Leviathan the Coiled Serpent, and He will kill the dragon of the sea.” This Teli is understood to be the Pole Serpent of the Bible which is recognized as being the constellation Draco which weaves its way through all the houses of the zodiac. Thus, it can be said all twelve zodiacal constellations are suspended from the Teli/Draco serpent. There is much more fascinating discussion in Rabbi Kaplan’s commentary and I encourage you to read it. In fact, he even alludes to the existence of these beings living on the Teli.

Now, we discussed that the stars are located in the second heaven of Rakia. If The Teli is indeed the constellation of Draco, how then can our section of Sefer Shoshon Yesod Olam state “there is a location under the firmament named Vilon which has a place under it named Teli”? I would suggest the following –first of all, what does “under Vilon” even mean? Beneath the Vilon is the physical Earth! However, looking at the shape of Draco it appears to rise up and come back down again leaving a space in the middle of sorts. As Rakia rests on directly on top of Vilon, Teli/Draco’s empty spot where it curves leaving a location which would be under Vilon in the sense that it is empty –empty that is except for the creatures living there “on the Teli” meaning that part of the Teli which is where it is near Vilon. If you think about it, “under” versus “above” is all relative to one’s location. Here's an image of Draco in relation to the zodiac from Rabbi Kaplan's commentary:

Regardless, I think this is not imperative to locate exactly where this is as I don’t even know if our current scientific instruments would even be able to detect them. It’s interesting to note that even Maimonides considered stars having their own intellect. In fact, its even possible to call down and speak with a star! I had transcribed the ritual in my treatise  Magnus Liber Sigillorum (Sefer Chotamot Rabba) section 270:  “The adjuration to see and communicate with a star.” Interestingly, that ritual also requires a magic circle in square room with specific furniture.

Regarding these creatures, let’s review what we know:  1) They are similar to humans with strange facial features,  2) they inhabit the Teli, 3) they are pure like angels 4) They know many secrets including the ability to foresee the future and 5) twice a year during either Nissan or Tishrei they can be contacted by humans under certain conditions. I presume the intent is once in Nissan and once in Tishrei, not twice in one of those months. Interestingly, although not demonic, their presence generates a demonic presence or residue in the basement for the remainder of that night. Perhaps using the knife/sword in creating a “circle” (and curious isn’t it that although there is a word for square in Hebrew it’s still described as a circle that is squared off!) for the Teli visitors might allow demons to slip in as well afterwards? Regardless, the Teli visitors are not demons, angels or humans. So, what sort of sentient being are they? They are, in the literal sense, extraterrestrial aliens!

Here are the images of Sefer Shoshon Yesod Olam Folios 218-220:

Stories of Demonic marriages

The Talmud notes that demons, like humans, need to eat, procreate and eventually die. The ability for humans and demons to mate and hybridize is already mentioned in the Talmud itself, noting that while Adam slept the demoness Lilith mated with him. (This legend is expanded upon in the biblical commentary of Rabbi Ephraim which I have translated and posted in a previous post on Magic Swords)

Sure there are legendary stories brought down throughout the ages, but are there any truly documented incidents? My research has led me to the following two incidents which involve real historical individuals in real cities and times.

The following incident, occurring in Posen (Posen is the Yiddish and German name for the city of Poznań in modern day Poland) during the years 1681-2 and is recorded in Sefer Kav HaYashar, Chapter 69:

One must know that this demon Machalas and her hosts, mentioned in the previous chapter, sometimes appear to a man even when he is awake. She comes to him in the form of a beautiful woman with a smiling countenance. She laughs with him and bears him children called, “foreign sons” (Hosea 5:7) or “destructive sons” (Isaiah 1:4). And in the end she kills him along with his offspring and his entire family. We have heard tell of just such an incident that took place in our own time. I will relate to you, my friend, how the matter fell out: It happened during the years 1681 (Hebrew year: 5441) and 1682 (Hebrew year:5442). On a busy street in the holy community of Posen there was a solitary stone house with a cellar that was always kept locked and no man was allowed to enter. One day a certain young man did go in and about a quarter of an hour later the residents of the house found him lying dead on the threshold. No one could ascertain the reason for his death. About two years after the young man’s death malignant spirits [chitzonim] began to frequent the outbuilding where all the domestic chores were done. Whenever anyone prepared food to place on the stove they would later find filled with dirt and ashes, rendering it unfit for consumption.

With time the spirits expanded their range, entering even into the main living quarters where they would take hold of the hangings and lanterns decorating the room and throw them to the ground. Still, they never harmed the residents physically. They merely caused them consternation. Eventually they started wandering freely throughout the house. The human residents were so filled with fear by this point that they had no choice but to move elsewhere. This was a source of great anguish to the holy community of Pozen and the citizenry took council together to decide on a course of action. First they tried the strategies of the gentile priests, called yez viter. But when that failed to dislodge the spirits from the house they sent a messenger to the famous Baal Shem [“Master of the Name”] of that generation, Rabbi Yoel Baal Shem of Zamość.

As soon as Rabbi Yoel arrived he placed the spirits under oath using Divine names and compelled them to reveal why they had come to that house. For the spirits are not permitted to take up residence in settled areas but only in dilapidated houses or in the wilderness. The spirits replied that this house was rightfully theirs by Torah law, but they agreed to appear before the rabbinical court of Posen to present their case. A day or two later the judges of Posen went with Rabbi Yoel Baal Shem and took their seats in the court. Then a voice began addressing them, although they could not see any form. One of the spirits explained that this house formerly belonged to a man named So-and-so who was a smith. He used to cohabit with a certain female demon, who bore him “foreign sons” and “destructive sons.” He had a human wife as well, who also bore him sons. But the smith was very much in love with the demon to the point that his soul was bound up with hers. Sometimes he was obliged to interrupt his prayers and leave the synagogue in order to fulfill the wishes of the demon.
One time the smith was leading the Seder on the first night of Passover, in accordance with Jewish custom everywhere, when suddenly he rose from the table to go to the outhouse. His wife said nothing but she immediately went after him to see what business he had there. Through a chink in the wall of the outhouse she saw that inside there was a luxurious room with a table set with vessels of silver and gold and a bed spread with beautiful coverings. In the bed she saw a beautiful naked woman to whom the smith was clinging firmly. Filled with fright the woman went home, her mind in turmoil. About a quarter of an hour later her husband returned to the Seder and she did not say a word to him about what she had seen.

The next day she went to speak to the illustrious Rabbi Sheftel (son of the Shelah) and related to him everything that had transpired. The rabbi sent for the smith who confessed that he had a foreign wife who was not of human stock. Then the rabbi composed an amulet containing holy names by which he compelled the smith to abandon his foreign wife, the malignant spirit. Sometime before the man’s demise the demon came back to him weeping. “How could he abandon her and her children?” she asked. Then she smiled at him, kissing and hugging and cajoling him until he agreed to grant her and her offspring a portion in his estate, bequeathing to them the cellar. Years later Poland was immersed in a war, lasting from 5408 until 5418. In the course of the war the smith and all his heirs were killed and there was no one left to inherit the house. “Therefore,” concluded the spirit, “we spirits are the true heirs, and we have a lawful portion in our father’s estate.”

The current owners of the house responded that they purchased the structure for the full price from the smith and his representatives. Moreover, spirits do not have the legal status of offspring. Finally, their mother the demon had compelled the smith to live with her against his will! Having heard the two sides the court handed down its ruling. Indeed, the spirits had no case, nor did they have any share in the estate because their true dwelling place is in the wilderness, not in areas of human settlement. After the ruling was delivered Rabbi Yoel bound the spirits by oath to vacate the premises, including the cellar, and return to the forest and the wilderness. From this incident you have a clear demonstration that when a man clings to Lilith or to one of the cohorts of Machalas he uproots himself and his entire family from the world until no memory of him remains.

Therefore a man must distance himself from immorality lest a demon come to him in the form of a woman and cling to him or his offspring, Heaven forbid, so that he will cause himself harm. Fortunate is the one who makes protective barriers for himself and adheres to the wife of his youth, who is likened to a grapevine. And fortunate is his soul, for he does not deliver his strength to foreign powers. In any event, a man must be careful not to waste his seed. And if this sin should overtake him against his will, Heaven forbid, let him immediately rectify the blemish through repentance. Then all will be will with him, selah.

Thus ends the first incident.

The second incident I will bring here occurred in Worms, Germany (possibly in the 17th cent.) and is recorded in the Sefer Ma'ase Nissim ("Wondrous Incidents") of Juspa Schammes (of whom I mentioned his book of customs in a previous post on magical swords). In this book, Juspa collected 23 remarkable stories that took place in Worms either in earlier generations or in his lifetime. A scanned copy of the first edition Yiddish print of 1696 can be viewed here. Story 21 deals with the demoness "Queen of Sheba". It has been translated into English and Hebrew in "R. Juspa, Shammash of Warmaisa (Worms)" (Shlomo Eidelberg, 1991) pp. 87-88. Being that this translation is fantastic, I felt no need to redo anything and I present it as is:

Story 21: The Queen of Sheba in the house"Zur Sonne"

The house known as "Zur Sonne"is a stone edifice which stands near a synagogue. The house was formerly called the Devil's Head. There once lived a well-respected man who was very poor and did not want anyone to know of his poverty. In this large house there was a storage room in which the man would sit alone in retreat and lament his poverty, One day the Queen of Sheba came to him. He thought that in his entire life he had never seen a more beautiful woman. Her hair was sparkling gold and so long that two maid servants were needed to carry it.

She said to the man: "If you will sleep with me every day when the clock strikes twelve noon, I will make you a rich man, richer than anyone."

The man, seduced by both her beauty and her promise, agreed. Everyday at twelve noon, the Queen came to the storage room accompanied by two maid servants who carried her hair in a golden
basin. When the Queen lay near the man, they put the basin beside the bed, then removed themselves from the room. An hour later, they would return and follow the Queen out of the storage room.

The Queen forbade the man to expose their relationship. If it were revealed to anyone, the man would lose his life. He did as she commanded. Every day, after the noon meal, he would retire to the
storage room and lay in bed with the Queen of Sheba. The Queen kept her promise; she brought him great quantities of gold and silver.

The man became rich and his wife began to dress in expensive clothing. On holidays his wife would wear rings on her fingers and dress in elegant clothes. Although she enjoyed this new situation, at the same she was suspicious. She asked her husband :"How did you come to where all this wealth? Surely it is not from your trade."

The husband became most angry and replied: "What does it matter, as long as I have it." The wife remained silent.

One day his wife asked :"My dear husband, what do you do every day at noon in the storage room? You stay in there a long time."

The husband replied: "I have become used to a noon-time nap." The wife asked no further questions, but remained suspicious about his daily retreat to the storage room. One day she took the storage room key from her husband and ordered a duplicate from the locksmith. Once, when he was in the storage room, she opened the door with the new key and went inside. There she saw her husband lying with the Queen of Sheba. She saw the golden basin beside the bed which contained the Queen's golden hair. The wife quietly left the room. She carefully closed the door so that no one would wake and discover that someone had been in the room.

When the Queen arose, however, she told the man that he must die because he had revealed their secret; somebody had been in the room and had seen them sleeping together. The man swore that he had told no one, that he did not know what she was talking about, and begged for his life. The Queen agreed to spare his life, but told him that he would never see her again."Your wealth will disappear and you will be poorer than before. I will kill the two children I bore you by cutting their throats. Go to the Rhine River bridge in three days time and you will see a coffin. In it will be the children. The Rhine will be their burial place."

Three days later the man went to the bridge on the Rhine and saw a casket floating in the river, A short time later he became greatly impoverished.
Therefore, no one should allow himself to be seduced by money.

And thus end this second story.
 I find it interesting that the demonesses have different reactions upon being discovered in terms of their children. In the first one, she pleads and cajoles to allow her demon children a place to live in the house. In contrast, the Queen of Sheba decides to kill her children, seemingly as part of her vengeance on the man.