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MAGIC, HEALING, AND DEMONSIs the Torah Against Doctors?

by Nehemia Gordonhttp://www.karaites.info/

Copyright 2004 by Nehemia Gordon, All Rights Reserved.

Does the Torah Frown Upon Doctors? |

:

):(

And he said, if you surely listen to thevoice of Yehovah your God, and do that

which is right in his eyes and listen to his

commandments and keep all his statutes,all the diseases which I placed upon Egypt

I shall not place upon you, for I am

Yehovah your healer (rofecha). (Ex15:26)

)( |

:)( | (: )-:

(12) And Asa became sick in the thirty-

ninth year of his reign, his sickness wasfrom his legs and upwards, and also in his

sickness he did not seek Yehovah but the

doctors (rofim ). (13) And he liedwith his fathers and died in the forty-first

year of his reign. (2Chr 16:12-13) | ::(Yehovah my God, I cried to you and youhealed me (vatirpaeni( ). (Ps 30:3)

| ): ( | :):-(): (|)(

| :):-()( ): ( | ) :(

| ) :( ): (| | :):-(

Ancient Doctors | :And Bilam said to the donkey,because you have done this to


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(me, were there a sword in my:(hand I would have slain you.

(Nu 22:29)Numbers Rabbah20:14

1

A parable of a doctor who came to heal with his tongue a person bitten by a snake. On the way he saw a lizard and began to look for a stick to kill it. They said, 'If you

cannot remove this [lizard], how can you heal a person bitten by a snake with your

tongue?!' So did the donkey say to Bilam, 'If you cannot kill me unless there is a sword

in your hand, how can you hope to uproot an entire nation?!'

Tosefta, Chulin 2:22 ' ' (: ,)(:(Ancient Healing

Babylonian Talmud, Sanhedrin 47b2

They used to take dust from the grave of Rav to cure a day-old fever. Some people cameand complained to Samuel who replied, "They do well, for the dust is natural soil, and

natural soil is not forbidden.

Live of the Prophets2:1-4Jeremiah... was buried in the environs of Pharaoh's palace... And those who are God's

faithful pray at the place to this very day, and taking the dust of the place they heal asps'bites.

Sefer HaRazim (The Book of Secrets)

Second Firmament, Sixth Step3

Upon the sixth step (of the second firmament) stand these (angels): Avihud, Ketar,Zalkiel, Satriel, Adrach, Gachliel, Tamchiel, Samachyah, Revi'iel, Yokmiel, Shemihud,

Mahariel, Dumiel, Karchos, Kenaz, Kiniel, and Kanton. These are they who stand onthe sixth step. They behave with humility, but their faces are full of glory. Theirgarments are garments white as light. They stand like giants, awesome as the sages of a

Yeshivah(), seated in thrones of glory, trusted to give true (judgments), andin charge of healing.

If you wish to heal a man who has had a stroke and half of him is dried up, either by an

(evil) spirit or by witchcraft, take spikenard oil and three measures of honey and standfacing the sun as it rises, repeating three times each day for seven days the name of the

man and the name of his mother and the names of the angels who stand upon the sixth

step. And on the seventh day take him and stand him naked before the sun, and smear

oil all over his flesh, while burning myrrh, frankincense, and chosen spices in the

sunlight. Then again write upon a silver lamella (the names of) these angels of glorywith these characters:

1',.,. "','!?, ):)(('!?,2

,,':.. ('. ,,(3Adapted from Morgan Translation, pp.51-52.


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(Write these on the lamella) as an amulet and put it on his neck with a (cord of)

asbestos and incense of spices. Write it thus on the twentieth of the month and you will

succeed. (Sefer HaRazim, Second Firmament, Sixth Step)

4

TheHebraikos Logos5

(From the Greek Magical Papyri[PGM IV 3007-3086])6

A tested charm of Pibechis for those possessed by demons: Take oil of unripe olives

with the herb mastigia and the fruit pulp of the lotus, and boil them with colorless

marjoram while saying, "IOEL OS SARTHIOMI EMORI THEOCHIPSOITHSITHEMEOCH SOTHE IOEMIMIPSOTHIOOPH PHERSOTHI AEEIOYO IOEEO

CHARI PHTHA, come out from so-and-so" (add the usual). The phylactery: On a tin

lamella write "IAEOABRAOTH IOCH PHTHA MESENPSIN IAOPHEOCH IAEOCHARSOK," and hang it on the patient. It is terrifying to every demon, a thing he

fears. After placing [the patient] opposite [to you], conjure. This is the conjuration: "I

conjure you by the god of the Hebrews, IESOUS IABA IAE ABRAOTH AIATHOTH ELE ELO AEO EOY IIIBAECH ABARMAS IABARAOU ABELBEL LONA

ABRA MAROIA BRAKION, who appears in fire, who is in the midst of land, snow,

and fog, TANNETIS; let your angel, the implacable, descend and let him assign the

demon flying around this form, which god formed in his holy paradise, because I prayto the holy god, [calling] upon AMMON IPSENTANCHO (formula). I conjure you,

LABRIA IAKOUTH ABLANATHANALBA AKRAMM (formula) AOTH

IATHABATHRA CHACHTHABRATHA CHAMYN CHEL ABROOTHOUABRASILOTH HALLELOU IELOSAI IAEL. I conjure you by the one who

appeared to Israel in a shining pillar and a cloud by day,who saved his people from

the Pharaoh and brought upon Pharaoh the ten plagues because of his disobedience. I

conjure you, every demonic spirit, to tell whatever sort you may be, because I conjureyou by the seal which Solomon placed on the tongue of Jeremiah, and he told. You

also tell whatever sort you may be, heavenly or aerial, whether terrestrial or

subterranean, or netherworldly or Ebousaeus or Cherseus or Pharisaeus [i.e. a demonof the Pharisees!], tell whatever sort you may be, because I conjure you by god, light-

bearing, unconquerable, who knows what is in the heart of every living being, the one

who formed of dust the race of humans, the one who, after bringing them out fromobscurity, packs together the clouds, waters the earth with rain and blesses its fruit, [the

one] whom every heavenly power of angels and of archangels praises. I conjure you by

,,,,,,,,,,:4,,,,,, . . , , , ,, ,. ' , . )'8687. (.

5Hebraikos Logoswas written in Greek in Egypt. The date is uncertain, although it is probably based on aHebrew spell that predates the destruction of the Second Temple in 70 CE.6 Adapted from translation by W C. H.D. Betz, The Greek Magical Papyri in Translation, Chicago:

University of Chicago Press, 1986, pp.96-97.


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the great god SABAOTH, through whom the Jordan River drew back and the Red Sea,

which Israel crossed, became impassable, because I conjure you by the one whointroduced the one hundred forty languages and distributed them by his own command. I

conjure you by the one who burned up the stubborn giants with lightning, whom the

heaven of heavens praises, whom the wings of the cherubim praise. I conjure you by the

one who put the mountains around the sea [or] a wall of sand and commanded the sea notto overflow. The abyss obeyed; and you obey, every demonic spirit, because I conjure

you by the one who causes the four winds to move together from the holy aions, [the]

skylike, sealike, cloudlike, light-bringing, unconquerable [one]. I conjure [you] by the

one in holy Jerusalem,before whom the unquenchable fire burns for all time,with

his holy name, IAEOBAPHRENEMOUN (formula), the one before whom the fiery

Gehenna trembles, flames surround, iron bursts asunder and every mountain is afraidfrom its foundation. I conjure you, every demonic spirit, by the one who oversees the

earth and makes its foundations tremble, [the one] who made all things which are not into

that which is.And I adjure you, the one who receives this conjuration, not to eat pork, and every spirit

and demon, whatever sort it may be, will be subject to you. And while conjuring, blowonce, blowing air from the tips of the feet up to the face, and it will be assigned. Keep

yourself pure, for this charm is Hebraic and is preserved among pure men.

Sefer HaRazim(The Book of Secrets)7

Introduction8

This is a book, from the Books of the Mysteries, which was given to Noah, the son of

Lamech... by Raziel the angel in the year when he came into the ark (but) before his

entrance.And (Noah) inscribed it upon a sapphire stone very distinctly. And he learned from it

how to do wondrous deeds, and (he learned) secrets of knowledge, and categories of

understanding and thoughts of humility and concepts of counsel, (how) to master the

investigation of the strata of the heavens, to go about in all that is in their sevenabodes, to observe all the astrological signs, to examine the course of the sun, to

explain the observations of the moon, and to know the paths of the Great Bear, Orion,and the Pleiades, to declare the names of the overseers of each and every firmament and

the realms of their authority, and by what means they (can be made to) cause success in

each thing (asked of them), and what are the names of their attendants and what

(oblations) are to be poured out to them, and what is the proper time (prayer) will beheard by them, to perform every wish of anyone (who comes) near them in purity.

(Noah learned) from it rituals (that cause) death and rituals (that preserve) life, to

understand the evil and the good, to search out (the right) seasons and moments (formagical rites), to know the time to give birth and the time to die, the time to strike and

the time to heal, to interpret dreams and visions, to arouse combat, and to quiet wars,and to rule over spirits and over demons, to send them (wherever you wish) so theywill go out like slaves, to watch the four winds of the earth, to be learned in the

speech of thunderclaps, to tell the significance of lightning flashes, to foretell what

7Sefer HaRazimwas written in Hebrew in the Land of Israel, approximately 2nd Century CE. Sepher Ha-

Razim: The Book of the Mysteries, translated by M.A. Morgan, Scholars Press, Chico, California, 1983. ,. ) (, "8Adapted from Morgan Translation, pp.17-20.


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will happen in each and every month, and to know the affairs of each and every year,

whether for plenty or for hunger, whether for harvest or for draught, whether forpeace or for war, to be as one of the awesome ones and to comprehend the songs of

heaven.

...And when he came forth from the ark, he used (the book) all the days of his life,

and at the time of his death he handed it down to Abraham, and Abraham to Isaac,and Isaac to Jacob, and Jacob to Levi, and Levi to Kohath, and Kohath to Amram, and

Amram to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the

prophets, and the prophets to the sages, and thus generation by generation untilSolomon the King arose. And the Books of the Mysteries were disclosed to him and

he became very learned in books of understanding, and (so) ruled over everything he

desired, over all the spirits and the demons that wander in the world, and from thewisdom of this book he imprisoned and released, and sent out and brought in, and

built and prospered. For many books were handed down to him, but this one was

found more precious and more honorable and more difficult than any of them. Happythe eye that will behold it. Happy the ear that listens attentively to its wisdom. For in

it are the seven firmaments and all that is in them. From their encampments we shalllearn to comprehend all things, and to have success in every deed, to think and to act

from the wisdom of this book.

Jubilees 10:1-14

(c.2nd Century BCE, Essenes)In the third week of that Jubilee the polluted demons began to lead astray the children of

Noah's sons and to lead them to folly and to destroy them. And the sons of Noah came to

Noah, their father, and they told him about the demons who were leading astray andblinding and killing his grandchildren. And he prayed before the Lord his God and he

said, "God of the spirits which are in all flesh... Let your grace be lifted up upon my sons,

and do not let the evil spirits rule over them, lest they destroy them from the earth...

And the Lord our God spoke to us [=the angels] so that we might bind all of them. Andthe chief of the spirits, Mastema, came and he said, "O Lord, Creator, leave some of them

before me, and let them obey my voice. And let them do everything which I tell them,because if some of them are not left for me, I will not be able to exercise the authority of

my will among the children of men because they are (intended) to corrupt and lead astray

before my judgment because the evil of the sons of men is great." And (God) said, "Let a

tenth of them remain before (Mastema), but let nine parts go down into the place ofjudgment."

And he told one of us to teach Noah all of their healing because he knew that they would

not walk uprightly and would not strive righteously. And we acted in accord with all ofhis words. All of the evil ones, who were cruel, we bound in the place of judgment, but a

tenth of them we let remain so that they might be subject to Satan upon the earth. And thehealing of all their illnesses together with their seductions we told Noah so that he mightheal by means of herbs of the earth. And Noah wrote everything in a book just as we

taught him according to every kind of healing. And the evil spirits were restrained from

following the sons of Noah. And he gave everything which he wrote to Shem, his oldest

son, because he loved him much more than all of his sons.


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Harba de-Moshe(The Sword of Moses)

(c.500 CE, Aramaic)"To send plagues, take [parings?] from seven men and put them into a new potsherd, and

go out to the cemetery and say there [the magical names in the list] from PRSWSY to

BNSNS, and bury it in a place that is not trodden by horses, and afterwards take the dust

from this potsherd and blow it into his face or upon the lintel of his house." (Harba de-Moshe)

9

"To send a plague, take the bone of a dead man and dust from under him in a pot and tie

it up in a woven rag with saliva, and say upon it [the magical names in the list] fromQSGHNHWL to MRGHMHWL in his [=the victim's] name and bury it in the

cemetery." (Harba de-Moshe)10

Jewish Magical Bowl from Nippur #811

(c.600 CE, Aramaic, Babylonia)

In the name of the Lord of salvations. Designated is this bowl for the sealing of the

house of this Geyonai bar Mamai, that there flee from him the evil Lilith, in the

name of 'YHWH El has scattered'; the Lilith, the male Lilis and the female Liliths,the Hag and the Ghul, the three of you, the four of you and the five of you; [naked]

are you sent forth, nor are you clad, with your hair disheveled and let fly behindyour backs. It is made known to you, whose father is named Palchas and whose

mother Pelachdad: Hear and obey and come forth from the house and the dwelling

of this Geyonai bar Mamai and from Rashnoi his wife bath Marath.

And again, you shall not appear to them in his house nor in their dwelling nor intheir bedchamber, because it is announced to you, whose father is named Palchas

and whose mother Pelachdad, because it is announced to you that Rabbi Joshua

bar Perachia has sent against you the ban. I adjure you by Palchas your father andby the name of Pelachdad your mother. A divorce-writ has come down to us from

heaven and there is found written in it for your advisement and your terrification, inthe name of Palsa-Pelisa ('Divorcer-Divorced'), who renders to you your divorce and

your separation, your divorces and your separations. You, Lilith, male Lili andfemale Lilith, Hag and Ghul, be in the ban .... [of Rabbi] bar Perachia.

And thus has spoken to us Rabbi Joshua bar Perachia: A divorce writ has come for

you from across the sea, and there is found written in it [against you], whose father

is named Palchas and whose mother

9

Translation adapted from M. Gaster, Studies and Texts in Folklore, Magic, Mediaeval Romance, HebrewApocrypha and Samaritan Archaeology, Ktav Publishing House 1971, vol.1 p.324. The Aramaic text

appears in Gaster, vol.3 p.84:[" ']

][ ."10Translation adapted from Gaster v.1 pp.328-329. The Aramaic text appears in Gaster, v.3 p.87:

][][" ."'11Adapted from translation of J.A. Montgomery, Aramaic Incantation Texts From Nippur, Philadelphia

1913, pp.155-156.


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Pelachdad, ...they hear from the firmament... Hear and they go from the house and

from the dwelling of this Geyonai bar Mamai and from Rashnoi his wife bathMarath.

And again, you shall not appear to them either in dream by night nor in slumber by

day, because you are sealed with the signet of El Shaddai and with the signet of the

house of Joshua b. Perahia and by the Seven which are before him. Thou Lilith,male Lili and female Lilith, Hag and Ghul, I adjure you by the Strong One of

Abraham, by the Rock of Isaac, by the Shaddai of Jacob, by Yah his name .... by

Yah his memorial .... I adjure you to turn away from this Rashnoi bath Marath. andfrom Geyonai her husband bar Mamai. Your divorce and writ and letter of

separation .... sent through holy Angels .... the Hosts of fire in the spheres, the

Chariots of El-Panim before him standing, the Beasts worshipping in the fire of his

throne and in the water, the Legions of I-am-that-I-am, this his name .... And bythe adjuration of holy Angels, by ...'Azriel the great angel, and by Kabkabkiel the

great angel, and by 'Akariel the great angel, I uproot the evil Necklace-spirits.

Moreover you evil Liliths, evil Countercharms, ....and the letter of divorce. And

again, do not return to them from this day and forever. Amen, Amen, Selah. Sealedupon him ...Gabriel.

Again (I adjure you), evil Lilith and evil Spirit... depart from this Rashnoi bath

Marath. And be they preserved for life! Amen, Amen, Selah, Halleluia.

Jewish Magical Bowl from Nippur #3212

(c.600 CE, Aramaic, Babylonia)This bowl is designated for the sealing of the house and the wife and the children of

Dinoi bar Ispandarmed, that there remove from him the Tormentor and evil Dreams.

The bowl I deposit and sink down, a work which has been made like that which RavYeshua bar Perachya sat and wrote against them, a ban-writ against all the Demons

and Devils and Satans and Liliths and Latbe which are in the house of Dinoi barIspandarmed. Again: he wrote against them a ban-writ which is for all time, by the

virtue of TMDG, Atatot Atot, within T(?), Atot Atot the name, a writing within awriting. Through which (words) were subjected heaven and earth and the

mountains; and through which the heights were commanded; and through which

were fettered Arts, Demons and Devils and Satans and Liliths and Latbe; andthrough which he passed over from this world and climbed above you to the height

(of heaven) and learned all countercharms, a ruin to destruction, and ...to bring you

forth from the house of Dinoi bar Ispandarmed, and from all that is in his house, Ihave dismissed you by the ban-writ. And charmed and sealed and countersealed is

it, even as ancient runes fail not, and (like) ancient men who are not... Again:

charmed and sealed and countersealed is this ban-writ by the virtue ofYHYHYHYHYH, YHYH, YHYH, A. Amen, Amen, Selah. Sealed and protected

are the house and dwelling of Dinoi bar Ispandarmed from the Tormentor and Evil

Dreams and the Curse. And sealed and protected be [his wife and son] from the

Tormentor and evil Dreams and Curse and Vows and ... Hallela, Amen.

12Adapted from translation of Montgomery pp.225-226.


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Shimush Tehilim (Practical Psalms)

(Medieval Rabbanite Magical Book in Wide Use Today13

)Psalm 19)"The heavens declare" (verse 2). This Psalm is good for someone who has an

evil spirit in him. Say it seven times, and the spirit will flee. The [divine] name to be

used with this Psalm is "HY": Hefrom the word "The heavens" (verse 2) and Yodfrom

the word "my Redeemer" (verse 15). Say, "Let it be your will, O HY, the great name,etc., that you drive off from so-and-so an evil spirit." Write this formula and hang it on

the patient. Furthermore, for a woman who has difficulty in child birth, take dust from a

crossroads and write with the Psalm up until the words "like a bridegroom who goes forthfrom his chamber" (verse 6) and place it on her stomach. When she gives birth remove it

immediately and recite the Psalm seven times. Finally, to open up the heart, purifyyourself and take a cup of wine and honey, and say over it seven times with the divine

name of the Psalm. Give the patient to drink and say, "Let it be your will, O HY, that

you open up my heart (or the heart of so-and-so) with your Torah and with all wisdom,that the heart never forgets what it learns. Amen! Amen! Amen! Selah! Selah! Selah!

(Shimush Tehilim(Practical Psalms), Jerusalem 1998, pp.6-7)

Rabbinic Prayers to the Dead 14Prayer at the Graves of Our Rabbis .

.

And by the worthiness of all the saints

buried here, and their study of [Oral] Torah

and the Torah-discoveries which werediscovered by them, and their good works

which they did in this world, do what they

ask and fulfill my request so as not to sendme back empty-handed and do not ever

again deny me an intercessor. 15Prayer at the Tomb of the Patriarchs [inHebron] , , , . , ...

O fathers of the world, beloved of the Most

High, how can you rest in your graves

when we who are the children of theindebted have toiled but have not been

given rest. Entreat for us the face of God,

awake and awaken Moses the trustworthyfriend and his disciple Joshua... 16Prayer at the Tomb of Rabbi Shimon

13.][=)." () "][ :).("",)" (""": ""., ,..,',,"

,.,,)" (" :,,,, . (,,,)(," )'67,",14

,,1988,'53::15 ,,"][,'59


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Bar Yochai , , ... , , ... , , ..., ...

Arise, O holy saint, light of the living,Rabbi Shimon Bar Yochai, and entreat the

face of God that he may have mercy on

us... arise O holy saint, most holy one, holy

of the Lord, you who are honored, RabbiShimon Bar Yochai... arise and ask mercy

for us and for all our brothers in Israel from

our father in heaven that he influence for usin his mercy Torah and life, love and

kindness, righteousness and mercy,

blessing and peace... arise and intercede forgood and pray before our father, the

merciful father, for the children of the

house of Israel...

Rabbinic Catalogue of Ways of the Amorites

(Tosefta, Shabbat 6-717

)6:1 What are matters which constitute 'the ways of the Amorites'? He who trims

the front of his hair, and he who makes his locks grow long, and he who makes a

baldness in front for a particular star, and she who drags her child among graves,

andhe who ties a pad onto his thigh or a red thread on his finger, and he whocounts and throws pebbles into the sea or river - these are 'the ways of the

Amorites.' 6:2 He who strikes his hip, claps hands, and dances before a flame, this

is one of 'the ways of the Amorites.' [If] his piece of bread fell from his hand [and]he said, "Give it back to me, so that my blessing may not be lost," "Put a light on

the ground, so that the dead may be pained," "Do not put a light on the ground, so

that the dead will not be pained" - [if] sparks fell from him and he said, "We shall

have guests today," these are among 'the ways of the Amorites.' 6:3 [If] one wasbeginning a project of work and said, "Let so-and-so come, whose hands are

skilled and begin the work," "Let so-and-so come, whose feet are swift and let him

walk before me," this is one of 'the ways of the Amorites.' He who says concerninga jar or a piece of dough, "Let so-and-so come, whose hands are skilled, and begin

it" - this is one of 'the ways of the Amorites.' 6:4 He who stops up a window with

thorns, and he who ties a piece of iron to the leg of the bed of a woman inchildbirth, and he who sets a table before her - this is one of the 'ways of the

Amorites.' But they may stop up a window with blankets or with tufts. And they

may set before her a bowl of water, and they may tie up a chicken for her, so thatit may keep her company. And these are not among 'the ways of the Amorites.' 6:5

He who says, "Slaughter this rooster, which crowed at evening;" "Slaughter thischicken, which crows like a rooster," "Feed her the crest, for she crows like a

rooster" - this is one of 'the ways of the Amorites.' 6:6 [If] a crow cawed, and hesaid to it, "Croak," [if] a crow cawed, and he said to it, "Go back," lo, this is one

of 'the ways of the Amorites.' 6:7 He who says, "Eat this date [or] this radish, so

'6566, ::1617Adapted from Neusner translation.


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you will remember me by it," "Do not feed it to me, because of cataracts [which it

causes];" "Touch the coffin of a corpse, so that you will see him by night," "Donot touch the coffin of a corpse, so you will not see him by night." "Turn over

your cloak, so that you may have dreams," "Do not turn over your cloak, so you

will not have dreams," "Sit on a broom, so you will have dreams," "Do not sit on a

broom, so you wil l not have dreams," this is one of 'the ways of the Amorites.' 6:8He who says, "Do not sit on the plough, so that you do not make the work hard for

us," "Do not sit on the plough, so that it should not [later on] be broken," this is

one of 'the ways of the Amorites.' But if he said this so that it really should notbreak, this is permitted. 6:9 He who says, "Do not put your hand behind you, so

that you should not impede the work for us," this is one of 'the ways of the

Amorites: 6:10 He who strikes a brand against the wall and said, "Here it is," thisis one of 'the ways of the Amorites.' But if [he did so to warn] because of sparks,

this is permitted 6:11 He who pours out water onto the street and said, "Here it is,"

this is one of 'the ways of the Amorites.' But if he did so [to warn] a passersby,this is permitted. 6:12 He who throws a piece of iron into a graveyard and said,

"Here it is;" this is one of 'the ways of the Amorites.' But if he did so because ofwitchcraft, this is permitted.6:13 He who puts a staff of wood or iron under his

head, this is one of 'the ways of the Amorites.' But if he did so in order to keepthem, this is permitted. 6:14 She who shouts at an oven not to let the bread fall,

she who puts charms into the handle of a pot that it should not boil over - this is

one of 'the ways of the Amorites.' But she may put charms of mulberry or of glassinto the pot, so that it will boil more quickly. But sages have said that she should

not do so with those made out of glass, because of the danger to life. 6:15 She who

imposes silence for lentils, and who smacks her lips at rice, and who slaps for alamp, this is one of 'the ways of the Amorites.' 6:16 [If] a snake fell onto a bed,

and one said, "He is poor but he is going to get rich," it is a transgression. [If onesaid], "She will bear a male child," "She is a virgin," "You willmarry a great man,"

this is one of 'the ways of the Amorites.' 6:17 She who sets hens to brood and said,

"I set them out only in pairs," "I set them out only naked," "I set them out onlywith the left hand," "I set them out only with both hands," and he who sends a

token of sanctification with both hands, and he who sends a writ with both hands,

and he who says, "Add to the table," this is one of 'the ways of the Amorites.' 6:18

She who puts eggs and grass into the wall and covers them over the plaster andcounts seven and one, this is one of 'the ways of the Amorites.' 6:19 She who sets

out a brood of chicks in a sieve, or puts pieces of iron among a brood of chicks -

this is one of 'the ways of the Amorites.' But if she did so because of thunder orbecause of lightning, this is permitted.7:1 He who says, "Yame" and "Bise" - this is one of 'the ways of the Amorites.'

7:2 He who says, "Dagan," "Qardan,"this is one of 'the ways of the Amorites.'7:3 He who says, "Dani," "Dano," this is one of 'the ways of the Amorites.' 7:4 He

who asks his staff, saying, "Shall I go? Shall I not go?" - this is one of 'the ways of

the Amorites.' 7:5 He who [when someone sneezes], says, "Healing," this is oneof 'the ways of the Amorites.' 7:6 He who says, "Leave it over and let it go to

waste," this is one of 'the ways of the Amorites.'.. 7:10 He who says, "No, no," this

is one of 'the ways of the Amorites.' 7:11 He who says, "May it not come between


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us," "May our love not fail," this is one of 'the ways of the Amorites.' But if this was

said in order to pay respect, it is permitted. ... 7:21 One may cause fright [to shock]one who is deranged or gasping, and this is not [prohibited as] one of 'the ways of

the Amorites. [If] a bone got stuck in one's throat, one may put on his head a bone

of that same sort 7:23 One may pass articles on the belly on the Sabbath [and

whisper over them]. Rabban Simeon ben Gamaliel says, "This is in the case of anobject which may be handled on the Sabbath." One may whisper over an eye, a

serpent, and a scorpion, but one may not whisper over a matter involving demons

[on the Sabbath]. R. Yose says, "Even on an ordinary day one may not whisper overan object involving demons"

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