Many errors come about through the failure to trust in the Holy One Blessed is He. Therefore, we will set forth here a number of admonishments regarding this matter: The first error is a common one among those who must earn their livelihood. When a person sees that his income has decreased he should accept the Heaven’s decree with love, recognizing it as an atonement for his sins and acknowledge that everything that happens is from Hashem. But instead, many try pitting their cleverness against Providence, seeking to affect their lot through sorcery. Woe to them! For this is a terrible iniquity, as we will explain with the help of Hashem.
We know that Balak ben Tzippor tried to use sorcery against Israel by means of a certain bird called a yado’a. This is why he was called “ben Tzippor” (a tzippor is a bird in Hebrew). He dispatched this bird to the place that is the source of the impure force of sorcery to inquire what strategy he should use against them. But as the bird was on its way back he saw a tongue of flame overtake it and burn its wings. This filled him with great fear and trepidation, so he sent for Bilaam ben Be’or, who was firmly ensconced in the impure forces of sorcery.
The chief sources of sorcery are the angels Uza and Aza’el, who protested the creation of human beings and were subsequently cast down to earth by Hashem. They then became entangled with the filth of the primordial serpent, after which they laid their eyes on the daughters of the earth and turned to immorality. When the Holy One Blessed is He saw that they had begun leading people astray, He bound them in iron chains upon the Mountains of Darkness, where they remain.
Uza angered the Holy One Blessed is He as He was binding him with chains, so He cast him into the depths of the mountain up to his neck, covering his face with darkness. Aza’el, who did not anger Hashem as he was being bound was seated next to Uza but with his face uncovered, enjoying light in the midst of the darkness. For this reason Uza, whom the Holy One cast into darkness, was called “the One Who Falls,” while Aza’el, who enjoyed light amidst the darkness, was called “the One with Open Eyes.” These Mountains of Darkness are called “the Mountains of Ancient Time,” because darkness preceded light, that is, before the creation of light there was darkness.
Each day the wicked Bilaam would come to them to learn the impure names and other forms of sorcery. This is the meaning of the verse, “Balak summoned me from Aram, from the Mountains of the Ancient Time (Bamidbar 23:7), and the verse, “Thus says the man who perceives the vision of the Almighty, the One Who Falls and the One with Open Eyes” (ibid. 3-4). Before Bilaam was able to study sorcery he was first obliged to defile himself through all sorts of impure acts such as having a carnal relationship with his donkey, for such is the custom of the students of sorcery. They must defile themselves and lie with an animal. That is why the Torah places side by side the injunctions, “Whoever lies [carnally] with an animal shall die,” and, “You shall not allow a sorceress to live” (Shemos 22:17-18). For the power of sorcery emanates entirely from the great sources of impurity, Heaven spare us. To begin with, whoever wishes to go to the Mountains of Darkness must prepare incense to offer before Uza and Aza’el so that he may accept them as divinities. At the same time he must abandon the service of Hashem and relinquish all portion in holiness. He must subjugate and indenture himself entirely to the Sitrah Acharah. These are the things that he must accept upon himself when he offers the incense.
How is this incense made? First he must split open the head of a snake and extract the tongue. Then he must combine it with certain known herbs and burn them. This is one form of incense. Afterwards he must divide the head of the snake into four portions, from which he must concoct a second form of incense. With these two forms of incense in hand he travels to the Mountains of Darkness. As soon as he reaches the summit he is spotted by Aza’el, the One with Open Eyes, who immediately calls to Uza. They then give a shout to summon large burning snakes that come and coil themselves around them. Afterwards they dispatch a small cat-like creature with the head of a snake, two tails and tiny hands and feet, in the direction of the visitor. Whoever sees this creature must cover his face and offer up a third form of incense not mentioned above, which is made by taking and burning a white chicken. Through this offering he demonstrates his submission to this demon, whose head is like that of a snake and whose body resembles that of a cat. This creature accompanies him until he reaches the end of an iron chain, which is imbedded in the ground, descending to the depths. In those depths is a pillar imbedded in the lower depths and it is to this pillar that the end of the chain is fastened.
When a human being arrives there he must knock on it three times. Then they call him and he kneels and bows to the ground. He must keep his eyes closed until he reaches them, whereupon they seat him before them within a circle surrounded by snakes. When he opens his eyes and beholds them he is filled with trembling, falling upon his face and bowing down before them. He then offers the incense mentioned above and accepts them upon him as divinities, simultaneously relinquishing the service of Hashem. Thus he begins worshipping the “other gods” of the Sitrah Acharah.
Afterwards they teach him sorcery, divination and the interpretation of omens. He remains with them for fifty days and when the time comes for him to leave, the same cat-like demon, along with all the snakes, goes before him until he has left the Mountains of Darkness. All forms of the impure art of sorcery derive from the depth of the chasm. For this reason sorcerers also work in the shadows. Thus it is related in the Zohar (Parashas Tazria 43a) that they stand in the shadow of a candle or the moon and address the shadow, saying, “We are indentured!” In this way they place themselves under the dominion of the Sitrah Acharah, that is, Uza and Aza’el. Then using various spells and signs they bind the shadow with oaths based upon impure names until bodiless, naked spirits appear floating in the air. Two of these spirits then clothe themselves in the shadow. The sorcerer looks down at the two spirits dressed in the shadow and they inform him of what they have heard announced in the world, for everything that befalls mortals is announced in advance.
So you see that the impure art of sorcery is intimately tied up with the impure institution of idolatry. It follows that whoever pursues and engages in sorcery cannot possibly be a servant of the Holy One Blessed is He. Rather, he is a servant of the Sitrah Acharah. Woe to him and woe to his soul! The crime is no less severe if he does not engage in the sorcery himself but asks another to do so on his behalf. For the sorcerer must approach the Sitrah Acharah and the demons appointed over magic and say to them, “So-and-so sent me to you to act as his agent, who is the same as himself. I stand in his place and offer his submission to you, placing him under your dominion to be your slave. He accepts and agrees to whatever you do, as long as you agree to do him this favor — for his livelihood or some other matter has taken a turn for the worse and he requests that you inform him of the cause and the remedy.” Sometimes the sorcerer must make a feast including the blood of a black raven and the liver and heart of a raven, a cruel source of food. To this feast he invites the impure forces and the chief of the demons gather there. At that time he must stand before them and request on behalf of the one that sought his services whatever deed the person wished for. Concerning this it is written in the Zohar (Parashas Balak 192a): “And Balak sent messengers to Bilaam ben Be’or to Pesor” (Bamidbar 22:5). This means that [those who come to inquire of the impure forces] must set a table before them (pesora — “to Pesor” — can also mean “table” in Aramaic) and offer up to them a kind of incense. Then all the destructive spirits come and inform them of what they wish to know.
When an individual who sought out the aid of sorcery dies, these spirits along with all the forces of the Sitrah Acharah come to receive his soul, declaring, “This fellow is one of our kind!” As the Zohar says in Parashas Tazria (43a): “That person goes out from the domain of his Master and his deposit (i.e., his soul) is given over to the impure Sitrah Acharah, may the Merciful One spare us, etc.”
Therefore I admonish those men and women who have strayed after this iniquity to desist and to remove this stumbling block. Let them regret the past and as for the future, let them cry out to the King of Kings, the Holy One Blessed is He asking that He extricate them from the hands of these accursed destroying spirits, into whose power he has fallen on account of this sin. A person must weep bitterly over this sin and through the power of those tears he can shatter the might of the destructive spirits. Their strength will be weakened by his tears a little each day until no trace of the sin remains. Behave with simplicity towards Hashem your God in all your affairs. And no matter what the misfortune, Heaven forbid, raise your eyes On High to arouse Heaven’s mercy and lovingkindness through repentance, prayer and charity. And let your heart not be swayed when you see the multitude pursuing sorcery and succeeding. Woe to them for that success! And woe to them for the benefit that comes through sorcery! For it will vanish swiftly like smoke while the iniquity remains engraved and inscribed to exact from them terrible and bitter punishments on its account.
The Zohar writes in Parashas Tazria (51a): Rabbi Yitzchak was on his way to his father’s house when he saw a man walking along and then veering from the road. He was bearing a load of sticks. “For what are these sticks on your shoulders?” he inquired. But the man did not answer him. He followed him until he saw him enter a cave. He went in after him and saw a column of smoke rising from beneath the earth. Then the man went and climbed into a small crack and disappeared from view.
Rabbi Yitzchak became apprehensive and exited the cave. While he was still sitting there Rabbi Yehudah and Rabbi Chizkiyah happened along. When he saw them he went over and related what had happened. Rabbi Yehudah said, “Blessed is the Merciful One who saved you! In this cave dwell all the metzora’im (individuals with skin plagues) of the town of Saronya, all of whose residents are accomplished sorcerers. They go into the desert and trap black snakes that are at least ten years old and use them for their sorcery. They do not take any precautions against the snakes but hold them in their bare hands. It is through this that they become metzora’im. In this cave they store all sorts of appurtenances of sorcery.”
They continued walking until they came across a man walking towards them leading a donkey to which his ailing son was bound. “Who are you?” they asked. “I am a Jew,” the man replied, “and this is my son that is bound to the donkey.” They asked, “Why is he bound?” He answered, “I live in a town populated by Romans. My son used to study Torah every day and then he would return home and teach me what he had learned. I lived in that house for three years and saw nothing unusual. Then one day my son came home to review with me the Torah he had received from his teacher and a spirit passed in front of him and injured him so that his mouth, eyes and hands all became deformed and he was unable to speak. I am going to that cave to see if they can teach me some remedy.” Rabbi Yehudah said to him, “Do you know whether anyone else was ever injured in that house previously?” “I know that some time earlier a man suffered harm,” he said. “Some said that it was due to an illness while others said that a spirit living in the house injured him. But later on a number of others lived in the house and suffered no harm.” The rabbis said, “Let us go with the man and see what happens.”
But Rabbi Yitzchak objected, “It is forbidden for us to go. If he were going to see a person of great stature and a fearer of sin the way that Na’aman went to Elisha, then we could go with him. But since he is not, it is forbidden for us to appear before them. Blessed is the Merciful One who has saved us from them. Furthermore, it is forbidden for him to go as well!” Rabbi Yehudah asked, “Did we not learn that one may be healed through anything other than idolatry or the wood of an asheirah (a tree designated for idol worship)” Rabbi Yitzchak responded, “Sorcery is clearly a form of idolatry. Moreover, it is written, “Let there not found among you anyone who passes his son or daughter through the fire….” So they continued along their way while the man went to the cave, bringing his son with him. He left his son in the cave while he went to tie up the donkey. In the meantime a column of smoke came out and struck his son on his head and killed him. When the father returned he found his son dead, so he took him with his donkey and left.
A day later he met up with Rabbi Yitzchak and Rabbi Chizkiyah. He was walking along weeping before them and he related to them what had transpired. Rabbi Yitzchak said, “Did I not tell you repeatedly that it is forbidden to go there? Blessed is the Merciful One, all of whose deeds are truth and whose ways are just. Fortunate are the righteous, for they adhere to the way of truth in this world and in the World to Come. “As for those who pursue foolishness and sorcery, surely the end of their life will be very bitter and even more so after their deaths. Their souls will be banished so that they do not merit witnessing the light of the World to Come. To their bodies, also, terrible things will be done. It is worthwhile reading that source in the original, for I have abbreviated it.
Therefore a person must be careful that no sorcery is performed on his behalf, even for the sake of healing. For the sin of sorcery is reckoned on a par with idolatry. Let every God- fearing individual distance himself from it and then all will be well with him.
בַּאֲשֶׁר כִּי הַרְבֵּה מִכְשׁוֹלוֹת בָּאִים לִבְנֵי אָדָם מֵחֲמַת שֶׁהֵן מִמְּחֻסְּרֵי הַבִּטָּחוֹן, וְאֵינָן בּוֹטְחִים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, עַל כֵּן נָצִיג לְךָ כַּמָּה אַזְהָרוֹת בָּזֶה: מִכְשׁוֹל הָרִאשׁוֹן, הַמָּצוּי בֵּין בַּעֲלֵי מִחְיוֹת: בִּרְאוֹתָם כִּי נִתְמַעֵט הַמִּחְיָה, אֵינָם רוֹצִים לְקַבֵּל בְּאַהֲבָה וּבְחִבָּה גְּזֵרוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת נֶחְשָׁב לוֹ לְכַפָּרַת עָווֹן, וְהַכֹּל בִּידֵי שָׁמַיִם מִתְחַכְּמִים נֶגֶד גְּזֵרַת ה' יִתְבָּרַךְ בָּרוּךְ הוּא, וְעוֹשִׂין פְּעֻלּוֹת עַל יְדֵי כִּשּׁוּפִים הַפּוֹרְחִים בָּאֲוִיר, כִּי חֵטְא גָּדוֹל הוּא זֶה, כַּאֲשֶׁר נְבָאֵר בְּעֶזְרַת ה'.
Many errors come about through the failure to trust in the Holy One Blessed is He. Therefore, we will set forth here a number of admonishments regarding this matter: The first error is a common one among those who must earn their livelihood. When a person sees that his income has decreased he should accept the Heaven’s decree with love, recognizing it as an atonement for his sins and acknowledge that everything that happens is from Hashem. But instead, many try pitting their cleverness against Providence, seeking to affect their lot through sorcery. Woe to them! For this is a terrible iniquity, as we will explain with the help of Hashem.
וְהִנֵּה בָּלָק בֶּן צִפּוֹר עָשָׂה כְּשָׁפִים נֶגֶד יִשְׂרָאֵל עַל יְדֵי צִפּוֹר, שֶׁשְּׁמוֹ יָדוּעַ לְבַעֲלֵי מְכַשְּׁפִים, שֶׁפּוֹעֲלִים הַכִּשּׁוּף, וּלְכָךְ הָיָה נִקְרָא בֶּן צִפּוֹר, וְשָׁלַח אוֹתוֹ אֶל מָקוֹם מְקוֹר הַטֻּמְאָה שֶׁל כִּשּׁוּף, שֶׁיּוֹדִיעַ לוֹ מַה לַּעֲשׂוֹת נֶגֶד יִשְׂרָאֵל. וּכְשֶׁחָזַר הַצִּפּוֹר אֵלָיו, רָאָה חַד שַׁלְהוּבָא דְּנוּרָא, דְשָׁט בַּתְרֵיהּ וְאוֹקִיד גַּדְפוֹי. כְּדֵין נָפַל עָלָיו אֵימָה וַחֲרָדָה גְּדוֹלָה, וְשָׁלַח בָּלָק אֶל בִּלְעָם בֶּן בְּעוֹר אֲשֶׁר הוּא מֻשְׁרָשׁ בְּטֻמְאַת הַכִּשּׁוּף.
We know that Balak ben Tzippor tried to use sorcery against Israel by means of a certain bird called a yado’a. This is why he was called “ben Tzippor” (a tzippor is a bird in Hebrew). He dispatched this bird to the place that is the source of the impure force of sorcery to inquire what strategy he should use against them. But as the bird was on its way back he saw a tongue of flame overtake it and burn its wings. This filled him with great fear and trepidation, so he sent for Bilaam ben Be’or, who was firmly ensconced in the impure forces of sorcery.
וְהִנֵּה רָאשֵׁי וּמְקוֹרֵי הַכִּשּׁוּף הוּא עוּזָא וַעֲזָאֵל, אֲשֶׁר הָיוּ מְקַטְרְגִים נֶגֶד בְּרִיאַת הָאָדָם, וְהִפִּילָם הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָרֶץ, וְאָז נִדְבְּקוּ בָּהֶם עִרְבּוּבְיָה שֶׁל זֻהֲמַת הַנָּחָשׁ, וְנָתְנוּ עֵינֵיהֶם בִּבְנוֹת הָאָרֶץ, וְהָלְכוּ אַחֲרֵי זְנוּת. וְרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמַּתְחִילִים לְהַטְעוֹת אֶת הַבְּרִיּוֹת, קָשַׁר לְהוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשַׁלְשְׁלָאוֹת דְּפַרְזְלָא בַּהֲדֵי הָרֵי חשֶׁךְ, וְשָׁם הֵם יוֹשְׁבִים.
The chief sources of sorcery are the angels Uza and Aza’el, who protested the creation of human beings and were subsequently cast down to earth by Hashem. They then became entangled with the filth of the primordial serpent, after which they laid their eyes on the daughters of the earth and turned to immorality. When the Holy One Blessed is He saw that they had begun leading people astray, He bound them in iron chains upon the Mountains of Darkness, where they remain.
עוּזָא אַרְגִּיז לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּשַׁעְתָּא דְקָשִׁיר לֵיהּ בְּשַׁלְשְׁלָאוֹת, עַל כֵּן אַפִּיל לֵיהּ בְּעֻמְקָא דְּטוּרָא עַד קִדְלֵיהּ, וְרָמֵי חֲשׁוֹכָא בְּאַנְפּוֹי; וַעֲזָאֵל, דְּלָא אַתְקִיף וְאַרְגִּיז קַמֵּי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשַׁעְתָּא דְּקָשִׁיר לֵיהּ, הוֹשִׁיבוֹ אֵצֶל עוּזָא, אֲבָל לֹא רָמֵי חֲשׁוֹכָא בְּאַנְפּוֹי, וְנָהִיר לֵיהּ מֵחֲשׁוֹכָא. וְעַל כֵּן עוּזָא, שֶׁהִפִּילוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּחשֶׁךְ הַנִּזְכָּר, נִקְרָא נוֹפֵל; וַעֲזָאֵל, דְּנָהִיר לֵיהּ חֲשׁוֹכָא, נִקְרָא גְּלוּי עֵינַיִם; וְאִנּוּן הָרֵי חשֶׁךְ אִקְרוּן הַרְרֵי קֶדֶם בְּגִין דַּחֲשׁוֹכָא אַקְדִּים לִנְהוֹרָא, וּמֵרֹאשׁ בְּרִיאַת הָאוֹר הֲוָה חשֶׁךְ.
Uza angered the Holy One Blessed is He as He was binding him with chains, so He cast him into the depths of the mountain up to his neck, covering his face with darkness. Aza’el, who did not anger Hashem as he was being bound was seated next to Uza but with his face uncovered, enjoying light in the midst of the darkness. For this reason Uza, whom the Holy One cast into darkness, was called “the One Who Falls,” while Aza’el, who enjoyed light amidst the darkness, was called “the One with Open Eyes.” These Mountains of Darkness are called “the Mountains of Ancient Time,” because darkness preceded light, that is, before the creation of light there was darkness.
וּבְכָל יוֹם הָיָה בִּלְעָם הָרָשָׁע אֶצְלָם לִלְמֹד מֵהֶם שְׁמוֹת הַטֻּמְאָה וּכְשָׁפִים. וְזֶה שֶׁאָמַר הַכָּתוּב: "מִן אֲרָם יַנְחֵנִי בָּלָק וְכוּ', מֵהַרְרֵי קֶדֶם וְגוֹ'. נְאֻם הַגֶּבֶר, אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה, נוֹפֵל וּגְלוּי עֵינַיִם". וְקֹדֶם שֶׁלָּמַד בִּלְעָם הַכִּשּׁוּף, הֻצְרַךְ לְטַמֵּא אֶת עַצְמוֹ בְּהַרְבֵּה מִינֵי טֻמְאוֹת, וְשָׁכַב גַּם עִם אֲתוֹנוֹ, כִּי כֵּן דֶּרֶךְ הַלּוֹמְדִים כִּשּׁוּף, צְרִיכִים לְטַמֵּא אֶת עַצְמוֹ וְלִשְׁכַּב עִם הַבְּהֵמָה. וְלָכֵן נִסְמְכָה בַּתּוֹרָה: "כָּל שׁוֹכֵב עִם בְּהֵמָה — מוּת יוּמַת" — "מְכַשֵּׁפָה לֹא תְחַיֶּה". כִּי שֹׁרֶשׁ מְקוֹר כְּשָׁפִים הוּא הַכֹּל עַל פִּי טֻמְאוֹת גְּדוֹלוֹת בַּר מִנַּן; וּתְחִלַּת כָּל דָּבָר, מִי שֶׁרוֹצֶה לֵילֵךְ אֶל הָרֵי הַחשֶׁךְ, צָרִיךְ לְהָכִין עַצְמוֹ לַעֲשׂוֹת קְטֹרֶת, שֶׁיַּקְטִיר לִפְנֵי עוּזָא וַעֲזָאֵל, וּבְזֶה הַקְּטֹרֶת עָשָׂה אוֹתָן אֱלֹהוּת, וְהוּא פֵּרֵשׁ עַצְמוֹ מֵעֲבוֹדוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלֹא לִהְיוֹת לוֹ כְּלָל חֵלֶק בַּקְּדֻשָּׁה, כִּי אִם לִהְיוֹת מְשֻׁעְבָּד וְעֶבֶד תַּחַת הַסִּטְרָא אָחֳרָא, כִּי כָּךְ הוּא אוֹמֵר וּמְקַבֵּל עָלָיו בִּשְׁעַת הַקְטָרָה.
Each day the wicked Bilaam would come to them to learn the impure names and other forms of sorcery. This is the meaning of the verse, “Balak summoned me from Aram, from the Mountains of the Ancient Time (Bamidbar 23:7), and the verse, “Thus says the man who perceives the vision of the Almighty, the One Who Falls and the One with Open Eyes” (ibid. 3-4). Before Bilaam was able to study sorcery he was first obliged to defile himself through all sorts of impure acts such as having a carnal relationship with his donkey, for such is the custom of the students of sorcery. They must defile themselves and lie with an animal. That is why the Torah places side by side the injunctions, “Whoever lies [carnally] with an animal shall die,” and, “You shall not allow a sorceress to live” (Shemos 22:17-18). For the power of sorcery emanates entirely from the great sources of impurity, Heaven spare us. To begin with, whoever wishes to go to the Mountains of Darkness must prepare incense to offer before Uza and Aza’el so that he may accept them as divinities. At the same time he must abandon the service of Hashem and relinquish all portion in holiness. He must subjugate and indenture himself entirely to the Sitrah Acharah. These are the things that he must accept upon himself when he offers the incense.
וּבַמָּה עוֹשֶׂה קְטָרְתּוֹ? נוֹטֵל חִוְיָא חֲדָא וּבָזַע אֶת רֹאשָׁהּ, וְנוֹטֵל הַלָּשׁוֹן, וְנוֹטֵל עֲשָׂבִים יְדוּעִים וּמַקְטִיר — זֶה קְטֹרֶת אֶחָד. אַחַר כָּךְ חוֹתֵךְ רֹאשׁ הַנָּחָשׁ לְאַרְבָּעָה חֲלָקִים, וּמִמֶּנּוּ עוֹשֶׂה קְטֹרֶת שֵׁנִי. וְאֵלּוּ שְׁנֵי קְטֹרֶת נוֹטֵל בַּיָּדַיִם, וְאָזִיל לְאִנּוּן הָרֵי חשֶׁךְ. וּמִיָּד כְּשֶׁמַּגִּיעַ לְרֵישׁ טוּרָא, חֲמֵי לֵיהּ עֲזָאֵל הַהוּא, דְּאִקְרֵי 'גְּלוּי עֵינַיִם'. מִיָּד אָמַר לְעוּזָא: כְּדֵין יַהֲבִין קָלָא וּמִתְכַּנְּשִׁין גַּבַּיְּהוּ נְחָשִׁים גְּדוֹלִים דְּמִתּוֹקְדָן וְסָתְרֵי לוֹן וְהֵם שׁוֹלְחִין חַיָּה קְטַנָּה לְקַבֵּל הַאי בַּר נָשׁ, וְהִיא כְּמִין שׁוּנְרָא, וְרֵישֵׁיהּ כְּרֵישֵׁיהּ דְּחִוְיָא, וּתְרֵין זַנְבִין בַּהּ, וִידָהָא וְרַגְלָהָא זְעִירִין. בַּר נָשׁ דַּחֲמוּי לֵיהּ חֲפוּי אַנְפּוֹי וּמַקְטִיר לְפָנֶיהָ קְטֹרֶת חַד, שֶׁלֹּא זָכַרְנוּ לְמַעְלָה, וְהִיא קְטֹרֶת הַשְּׁלִישִׁי, שֶׁנּוֹטֵל תַּרְנְגוֹל לָבָן וְשׂוֹרְפוֹ, וּבָזֶה מַרְאֶה הַכְנָעָה וְשִׁעְבּוּד לִפְנֵי שֵׁד זֶה, אֲשֶׁר רֹאשׁוֹ כְּמִין נָחָשׁ, וְגוּפוֹ כְּמִין חָתוּל, וְחַיָּה זוֹ אָזְלַת עִמֵּיהּ עַד דְּמָטֵי לְגַבֵּיהּ רֵישָׁא וְשַׁלְשֶׁלֶת שֶׁל בַּרְזֶל, וְהַאי רֵישָׁא דְּשַׁלְשֶׁלֶת נָעִיץ בְּאַרְעָא, וּמַטּוּ עַד תְּהוֹמָא. וְתַמָּן בִּתְהוֹמָא חַד עַמּוּדָא, וְהוּא נָעִיץ בִּתְהוֹמָא תַּתָּאָה, וּבְהַהוּא עַמּוּדָא אִתְקַשֵּׁר רֵישָׁא דְּשַׁלְשְׁלַאי.
How is this incense made? First he must split open the head of a snake and extract the tongue. Then he must combine it with certain known herbs and burn them. This is one form of incense. Afterwards he must divide the head of the snake into four portions, from which he must concoct a second form of incense. With these two forms of incense in hand he travels to the Mountains of Darkness. As soon as he reaches the summit he is spotted by Aza’el, the One with Open Eyes, who immediately calls to Uza. They then give a shout to summon large burning snakes that come and coil themselves around them. Afterwards they dispatch a small cat-like creature with the head of a snake, two tails and tiny hands and feet, in the direction of the visitor. Whoever sees this creature must cover his face and offer up a third form of incense not mentioned above, which is made by taking and burning a white chicken. Through this offering he demonstrates his submission to this demon, whose head is like that of a snake and whose body resembles that of a cat. This creature accompanies him until he reaches the end of an iron chain, which is imbedded in the ground, descending to the depths. In those depths is a pillar imbedded in the lower depths and it is to this pillar that the end of the chain is fastened.
כַּד מָטֵי בַּר נָשׁ לְתַמָּן בָּטַשׁ בַּהּ תְּלָתָא זִמְנִין, וְאִנּוּן קַדְמָן לֵיהּ וּכְדֵין כָּרַע וְסָגִיד עַל בִּרְכּוֹי, וְעֵינָיו סְתוּמִין עַד דְּמָטוּ גַּבַּיְהוּ. כְּדֵין מוֹשִׁיבִין אוֹתוֹ לְקַמַּיְהוּ בְּתוֹךְ הָעִגּוּל, וְהַנְּחָשִׁים מְסוֹבְבִים אוֹתוֹ, וּפְתַח עֵינוֹי וַחֲמוּ לוֹן עוּזָא וַעֲזָאֵל, וְנָפַל עַל אַנְפּוֹי וּמִשְׁתַּחֲוֶה לְנֶגְדָּם, וּמַקְטִיר לִפְנֵיהֶם הַקְּטֹרֶת הַנִּזְכֶּרֶת לְעֵיל, וּמְקַבֵּל אוֹתָן לֶאֱלוֹהַּ וּפוֹרֵשׁ מֵעֲבוֹדַת הַבּוֹרֵא בָּרוּךְ הוּא, וְהוּא עוֹבֵד לֶאֱלֹהִים אֲחֵרִים דְּסִטְרָא אָחֳרָא.
When a human being arrives there he must knock on it three times. Then they call him and he kneels and bows to the ground. He must keep his eyes closed until he reaches them, whereupon they seat him before them within a circle surrounded by snakes. When he opens his eyes and beholds them he is filled with trembling, falling upon his face and bowing down before them. He then offers the incense mentioned above and accepts them upon him as divinities, simultaneously relinquishing the service of Hashem. Thus he begins worshipping the “other gods” of the Sitrah Acharah.
וְאַחַר כָּךְ מְלַמְּדִין אוֹתוֹ כְּשָׁפִים וּקְסָמִים וּנְחָשִׁים, וְיָתִיב גַּבַּיְהוּ חֲמִשִּׁים יוֹם, וְכַד מָטֵי זִמְנֵיהּ לֵילֵךְ לְאוֹרְחֵיה — אָז אוֹתוֹ שֵׁד, שֶׁהוּא בִּדְמוּת חָתוּל, וְכָל אִנּוּן חִוְיָן אָזְלִין קַמֵּיהּ, עַד דְּנָפִיק מִן הָרֵי חשֶׁךְ. וְכָל עִנְיְנֵי טֻמְאַת כִּשּׁוּפִין מִתְהַוִּים מֵעֻמְקָא דִּתְהוֹמָא, וְלָכֵן פּוֹעֲלִים הַמְכַשְּׁפִים גַּם כֵּן עַל יָדָם בַּצֵּל, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת תַּזְרִיעַ: הָעוֹמְדִים בְּצֵל הַנֵּר אוֹ בְּצֵל הַלְּבָנָה וְאוֹמְרִים: הַצֵּל, מְשֻׁעְבָּדִים אֲנַחְנוּ! וּמַכְנִיסִים עַצְמָם תַּחַת הָרְשׁוּת סִטְרָא אָחֳרָא, תַּחַת רְשׁוּת עוּזָא וַעֲזָאֵל. בְּדִבְרֵי כִּשּׁוּפָם וְנִחוּשָׁם מַשְׁבִּיעִין בִּשְׁמוֹת הַטֻּמְאָה אֶת הַצֵּל, עַד שֶׁבָּאִים רוּחוֹת, שֶׁהֵם פּוֹרְחִים בָּאֲוִיר מִבְּלִי גּוּף, וְאֵין לָהֶם לְבוּשׁ, וּמִתְלַבְּשִׁים עַצְמָם בְּהַהוּא צֵל שְׁנֵי רוּחוֹת הַטֻּמְאָה, וְהוּא מִסְתַּכֵּל לְמַטָּה לְנֶגֶד הָרוּחוֹת שֶׁבַּצֵּל, וְהֵם מַגִּידִים לוֹ מַה שֶּׁשָּׁמְעוּ כְּרוּזִים הַנִּכְרָזִים בָּעוֹלָם, כִּי כָּל סִבּוֹת הָאָדָם נִכְרָזִים.
Afterwards they teach him sorcery, divination and the interpretation of omens. He remains with them for fifty days and when the time comes for him to leave, the same cat-like demon, along with all the snakes, goes before him until he has left the Mountains of Darkness. All forms of the impure art of sorcery derive from the depth of the chasm. For this reason sorcerers also work in the shadows. Thus it is related in the Zohar (Parashas Tazria 43a) that they stand in the shadow of a candle or the moon and address the shadow, saying, “We are indentured!” In this way they place themselves under the dominion of the Sitrah Acharah, that is, Uza and Aza’el. Then using various spells and signs they bind the shadow with oaths based upon impure names until bodiless, naked spirits appear floating in the air. Two of these spirits then clothe themselves in the shadow. The sorcerer looks down at the two spirits dressed in the shadow and they inform him of what they have heard announced in the world, for everything that befalls mortals is announced in advance.
הֲרֵי לְךָ עִנְיַן טֻמְאַת הַכִּשּׁוּף, שֶׁהוּא חֵלֶק מִטֻּמְאַת אֱלֹהִים אֲחֵרִים, וְכָל הַהוֹלֵךְ אַחֲרֵיהֶם וּפוֹעֵל כְּשָׁפִים — מֻכְרָח לוֹמַר, שֶׁהוּא אֵינוֹ עֶבֶד לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי אִם לְהַסִּטְרָא אָחֳרָא. אוֹי לוֹ וְאוֹי לְנִשְׁמָתוֹ! וְאַף אִם אֵינוֹ פּוֹעֵל בְּעַצְמוֹ הַכִּשּׁוּף, אֶלָּא אֲפִלּוּ הַמְצַוֶּה לְהַמְכַשֵּׁף לַעֲשׂוֹת כִּשּׁוּף, גַּם כֵּן מֻכְרָח הַמְכַשֵּׁף לָבוֹא אֶל הַסִּטְרָא אָחֳרָא וְהַמַּשְׁחִיתִים הַמְמֻנִּים עַל הַכִּשּׁוּף, צָרִיךְ הַמְכַשֵּׁף לוֹמַר לָהֶם בְּפֵרוּשׁ: פְּלוֹנִי זֶה שְׁלָחַנִי אֲלֵיכֶם בִּשְׁלִיחוּת, וַאֲנִי שְׁלוּחוֹ כְּמוֹתוֹ, וּבִמְקוֹמוֹ אֲנִי עוֹמֵד וּמְשַׁעְבֵּד אוֹתוֹ וּמַכְנִיס אוֹתוֹ תַּחַת הַמֶּמְשָׁלָה שֶׁלָּכֶם לִהְיוֹת עַבְדֵיכֶם, וְהוּא מְרֻצֶּה וּמַסְכִּים כָּל מַה שֶּׁתַּעֲשׂוּ. רַק בְּזֹאת יֵאוֹתוּ לוֹ, וְתַעֲשׂוּ לוֹ טוֹבָה זוֹ, כִּי נִתְמַעֵט מִחְיָתוֹ אוֹ שְׁאָר דְּבָרָיו מִסִּבּוֹת הָעוֹלָם, שֶׁמְּבַקֵּשׁ שֶׁתּוֹדִיעֵהוּ לוֹ בִּשְׁבִיל מַה בָּאתָ הַסִּבָּה וּמַה הוּא הַתְּרוּפָה. וְלִפְעָמִים מֻכְרָח הַמְכַשֵּׁף לַעֲרֹךְ שֻׁלְחָן וְלִקַּח דַּף שֶׁל עוֹרֵב שָׁחוֹר וְכָבֵד וְלֵב שֶׁל הָעוֹרֵב, שֶׁהוּא מַאֲכָל אַכְזָרִי, וּמְסַדֵּר הַשֻּׁלְחָן לִפְנֵיהֶם וּמַעֲמִיד אֵלּוּ הַמַּאֲכָלִים עַל הַשֻּׁלְחָן וּמְבַקֵּשׁ אוֹתָן שֶׁיָּבוֹא וְיִתְכַּנְּשׁוּן תַּמָּן רָאשֵׁי הַמַּשְׁחִיתִים, אֲשֶׁר הוּא מְבַקֵּשׁ, וְהוּא עוֹמֵד לִפְנֵיהֶם וּמְבַקֵּשׁ בְּעַד זֶה הָאָדָם, שֶׁבִּקֵּשׁ אֶת הַמְכַשֵּׁף לַעֲשׂוֹת לוֹ כִּשּׁוּף אֵיזֶה פְּעֻלָּה הַצָּרִיךְ לוֹ. וְעַל זֶה כָּתַב בַּזֹּהַר פָּרָשַׁת בָּלָק: וַיִּשְׁלַח בָּלָק מַלְאָכִים אֶל בִּלְעָם בֶּן בְּעוֹר פְּתוֹרָה. רָצָה לוֹמַר: דִּמְסַדְּרִין פְּתוֹרָה לְקַדְמַיְהוֹן וּלְהַקְטִיר לָהֶם אֵיזֶה מִין קְטֹרֶת, וּבָאִים הַמַּשְׁחִיתִים וְאוֹדְעִין לוֹן מַה דְּאִנּוּן בַּעְיָן.
So you see that the impure art of sorcery is intimately tied up with the impure institution of idolatry. It follows that whoever pursues and engages in sorcery cannot possibly be a servant of the Holy One Blessed is He. Rather, he is a servant of the Sitrah Acharah. Woe to him and woe to his soul! The crime is no less severe if he does not engage in the sorcery himself but asks another to do so on his behalf. For the sorcerer must approach the Sitrah Acharah and the demons appointed over magic and say to them, “So-and-so sent me to you to act as his agent, who is the same as himself. I stand in his place and offer his submission to you, placing him under your dominion to be your slave. He accepts and agrees to whatever you do, as long as you agree to do him this favor — for his livelihood or some other matter has taken a turn for the worse and he requests that you inform him of the cause and the remedy.” Sometimes the sorcerer must make a feast including the blood of a black raven and the liver and heart of a raven, a cruel source of food. To this feast he invites the impure forces and the chief of the demons gather there. At that time he must stand before them and request on behalf of the one that sought his services whatever deed the person wished for. Concerning this it is written in the Zohar (Parashas Balak 192a): “And Balak sent messengers to Bilaam ben Be’or to Pesor” (Bamidbar 22:5). This means that [those who come to inquire of the impure forces] must set a table before them (pesora — “to Pesor” — can also mean “table” in Aramaic) and offer up to them a kind of incense. Then all the destructive spirits come and inform them of what they wish to know.
וְסוֹף הָאָדָם, זֶה שֶׁרוֹצֶה לַעֲשׂוֹת כִּשּׁוּף, בִּשְׁעַת פְּטִירָתוֹ בָּאִין אֵלּוּ הַמַּשְׁחִיתִים עִם כָּל הַסִּטְרָא אָחֳרָא לְקַבֵּל אֶת הַנְּשָׁמָה דִּילֵיהּ וְאַמְרִין: דֵּין הוּא מִכַּת שֶׁלָּנוּ! וְכֵן אִיתָא בַּזֹּהַר פָּרָשַׁת תַּזְרִיעַ וְזֶה לְשׁוֹנוֹ: הַהוּא בַּר נָשׁ נָפִיק מֵרְשׁוּת דְּמָארֵיהּ וּפִקְדוֹנֵי דִּילֵיהּ יִהְיֶה לַסִּטְרָא אָחֳרָא מְסָאֳבָא, רַחֲמָנָא לִצְלַן וְכוּ'. עַיֵּן שָׁם.
When an individual who sought out the aid of sorcery dies, these spirits along with all the forces of the Sitrah Acharah come to receive his soul, declaring, “This fellow is one of our kind!” As the Zohar says in Parashas Tazria (43a): “That person goes out from the domain of his Master and his deposit (i.e., his soul) is given over to the impure Sitrah Acharah, may the Merciful One spare us, etc.”
עַל כֵּן אֲנִי מַזְהִיר לְאוֹתָן אֲנָשִׁים אוֹ נָשִׁים, שֶׁהֵן נִכְשָׁלִים בְּעָווֹן זֶה, לַעֲזֹב אֶת הֶעָווֹן וּלְהָסִיר הַמִּכְשׁוֹל הַזֶּה, וְיִתְחָרֵט עַל הֶעָבָר, וְעַל לְהַבָּא תִּזְעַק נַפְשׁוֹ לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, לְהוֹצִיאוֹ מִתַּחַת יְדֵי הָאֲרוּרִים הַמַּשְׁחִיתִים וּמַזִּיקִים הָאֵלּוּ, אֲשֶׁר בַּעֲבוּר הֶעָווֹן זֶה נִכְנַס תַּחַת רְשׁוּתָם. וְעַל כֵּן צָרִיךְ הָאָדָם לִבְכּוֹת בְּכִיָּה גְּדוֹלָה עַל עָווֹן זֶה, וּמִכֹּחַ אוֹתָן דְּמָעוֹת תִּשָּׁבֵר וְתִמָּגֵר חֹזֶק הַמַּשְׁחִיתִים, וְיִהְיֶה נֶחֱלָשׁ כֹּחָם בְּכָל יוֹם וָיוֹם בַּעֲבוּר הַדְּמָעוֹת, עַד כִּי לֹא יִשָּׁאֵר רשֶׁם שֶׁל זֶה הַחֵטְא. תָּמִים תִּהְיֶה עִם ה' אֱלֹהֶיךָ בְּכָל עִנְיָנֶיךָ. בְּכָל סִבָּה, חַס וְשָׁלוֹם, שְׂאוּ מָרוֹם עֵינֵיכֶם לְעוֹרֵר רַחֲמָיו וַחֲסָדָיו יִתְבָּרַךְ בִּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה, וְאַל יַשִּׁיא לִבְּךָ אוֹתְךָ בִּרְאוֹתְךָ רַבִּים הָלְכוּ אַחַר כִּשּׁוּפִים וְהִצְלִיחוּ. אוֹי לְאוֹתוֹ הַצְלָחָה וְאוֹי לְאוֹתוֹ הַטּוֹבָה, הַבָּא עַל יְדֵי כִּשּׁוּף, כִּי מְהֵרָה כְּעָשָׁן תִּכְלֶה, וְהֶעָווֹן חָקוּק וְרָשׁוּם וְקַיָּם לְהֵעָנֵשׁ עֲבוּרוֹ בָּעֳנָשִׁים קָשִׁים וּמָרִים.
Therefore I admonish those men and women who have strayed after this iniquity to desist and to remove this stumbling block. Let them regret the past and as for the future, let them cry out to the King of Kings, the Holy One Blessed is He asking that He extricate them from the hands of these accursed destroying spirits, into whose power he has fallen on account of this sin. A person must weep bitterly over this sin and through the power of those tears he can shatter the might of the destructive spirits. Their strength will be weakened by his tears a little each day until no trace of the sin remains. Behave with simplicity towards Hashem your God in all your affairs. And no matter what the misfortune, Heaven forbid, raise your eyes On High to arouse Heaven’s mercy and lovingkindness through repentance, prayer and charity. And let your heart not be swayed when you see the multitude pursuing sorcery and succeeding. Woe to them for that success! And woe to them for the benefit that comes through sorcery! For it will vanish swiftly like smoke while the iniquity remains engraved and inscribed to exact from them terrible and bitter punishments on its account.
רְאֵה מַה דְּאִיתָא בַּזֹּהַר, פָּרָשַׁת תַּזְרִיעַ: רַבִּי יִצְחָק הָלַךְ לְבֵית אָבִיו וְרָאָה אָדָם אֶחָד, שֶׁהָלַךְ וְנָטָה חוּץ לַדֶּרֶךְ בְּמַשָּׂא עֵצִים עַל כְּתֵפָיו. אָמַר לֵיהּ: שִׂרְטָא דְּקִסְתָּא (פֵּרוּשׁ: קִנִּים שֶׁל עֵצִים) בִּכְתֵפָךְ — אַמַּאי? לָא אָמַר לֵיהּ מִידִי. אָזִיל בַּתְרֵיהּ, חֲמָא דְּעָיֵל בִּמְעַרְתָּא חֲדָא. אָעֵל אֲבַתְרֵיהּ, חֲמָא קְטִירָא דִּתְנָנָא, דַּהֲוֵי סָלִיק תְּחוֹת אַרְעָא, וְעָאל הַאי בַּר נָשׁ לְנוּקְבָא חֲדָא, דַּהֲוֵי זְעֵירָא, וְאִתְכַּסְּיֵהּ מִנֵּיהּ.
The Zohar writes in Parashas Tazria (51a): Rabbi Yitzchak was on his way to his father’s house when he saw a man walking along and then veering from the road. He was bearing a load of sticks. “For what are these sticks on your shoulders?” he inquired. But the man did not answer him. He followed him until he saw him enter a cave. He went in after him and saw a column of smoke rising from beneath the earth. Then the man went and climbed into a small crack and disappeared from view.
דָּחִיל רַבִּי יִצְחָק וְנָפַק לְפוּם מְעַרְתָּא. עַד דַּהֲוֵי יָתִיב, עָבְרוּ גַּם כֵּן רַבִּי יְהוּדָה וְרַבִּי חִזְקִיָּה. חָמוּ לוֹן וְקָרִיב לְגַבֵּיהוֹן. סָח לוֹן עֻבְדָּא. אָמַר רַבִּי יְהוּדָה: בָּרוּךְ רַחֲמָנָא דְּשֵׁזְבָךְ. הַאי מְעַרְתָּא דִּסְגִּירֵי מֵעִיר סַרוֹנְיָא יוֹשְׁבִים תַּמָּן, וְכָל יוֹשְׁבֵי הַאי קַרְתָּא הֵן מְכַשְּׁפִים גְּדוֹלִים, וְאַתְיָן לְמַדְבְּרָא וְצַדְיָן נְחָשִׁים חַיִּין אוּכְמַן דְּאִנּוּן בְּנֵי עֲשָׂרָה שְׁנִין אוֹ יוֹתֵר, וְעוֹשִׂין בָּהֶם חֲרָשִׁין. וְלֹא מִנְטַר מִנַּיְהוּ, וְנוֹטְלִים בַּיָּדַיִם, וְעַל יְדֵי כָּךְ נַעֲשִׂים מְצֹרָעִים, וְאִתְעֲבִידוּ סְגִירִין; וְכָל זִינֵי חַרְשִׁין דִּלְהוֹן בְּהַהוּא מְעַרְתָּא אִנּוּן. אָזְלֵי.
Rabbi Yitzchak became apprehensive and exited the cave. While he was still sitting there Rabbi Yehudah and Rabbi Chizkiyah happened along. When he saw them he went over and related what had happened. Rabbi Yehudah said, “Blessed is the Merciful One who saved you! In this cave dwell all the metzora’im (individuals with skin plagues) of the town of Saronya, all of whose residents are accomplished sorcerers. They go into the desert and trap black snakes that are at least ten years old and use them for their sorcery. They do not take any precautions against the snakes but hold them in their bare hands. It is through this that they become metzora’im. In this cave they store all sorts of appurtenances of sorcery.”
עַד דַּהֲוֵי אָזְלֵי, פַּגְעֵי בְּחַד בַּר נָשׁ, דַּהֲוֵי אַתְיָא, וּבְרֵיהּ הֲוֵי חוֹלֶה קְטִיר עַל חֲמוֹרָא. אָמְרוּ לֵיהּ: מָאן אַתְּ? אָמַר לָהֶם: יְהוּדַאי אֲנִי, וְדָא הוּא בְּנִי, דְּאִיהוּ קָשִׁיר עַל הַחֲמוֹר. אָמְרוּ לֵיהּ: אַמַּאי הוּא קָשׁוּר? אָמַר לָהֶם: דִּיּוּרָא הוּא בְּחַד כְּפָר מִבְּנֵי רוֹמִי, וַהֲוֵי בְּרִי אַלִּיף אוֹרַיְתָא בְּכָל יוֹמָא, וַהֲוֵי אַהֲדַר לְבֵיתָאִי וְלָעֵי לוֹן אִנּוּן מִלִּין וְשָׁלשׁ שָׁנִים הֲוֵי דִּיּוּרָא בְּהַהוּא בֵּיתָא, וְלָא חֲמִינֵיהּ מִידִי, וְהַשְׁתָּא יוֹמָא חַד עָאל בְּרִי לְבֵיתָאִי לְאַהַדְרָא לָן מִלִּין דְּאוֹרַיְתָא מַה שֶּׁקִּבֵּל מֵרַבּוֹ. אֶעְבַּר חַד רוּחָא קַמֵּיהּ וְנַזִּיק לֵיהּ: אֲעַקֵּם פּוּמֵיהּ וְעֵינוֹהִי וִידוֹהִי, וְלֹא יָכִיל לְמַלְּלָא. וְאָתֵינָא לְגַבֵּיהּ מְעַרְתָּא הַנִּזְכָּר, דִּלְמָא יְהֵא יָלְפִין לִי מִלָּה דְּאַסְוָתָא. אָמַר לָהֶם רַבִּי יְהוּדָה: וּבְהַהוּא בֵּיתָנָא יְדָעִית מִן קַדְמַת דְּנָא, דְּאִתְנַזִּיק בֵּהּ חַד בַּר נָשׁ, וַהֲוֵי אַמְרֵי דְּמַרְעָא הֲוֵי (רָצָה לוֹמַר: דַּהֲוָה חֹלִי) וְלֹא מַזִּיק, וּמִנַּיְהוּ אַמְרֵי רוּחָא דְּבֵיתֵיהּ. וּלְבָתַר אָעֲלוּ בֵּיהּ כַּמָּה בְּנֵי נָשָׁא, וְלָא אִתְנְזִיקוּ בֵּיהּ. אַמְרֵי: נֵיזִיל בַּהֲדֵי הַאי בַּר נָשׁ וְנֶחְמֵי.
They continued walking until they came across a man walking towards them leading a donkey to which his ailing son was bound. “Who are you?” they asked. “I am a Jew,” the man replied, “and this is my son that is bound to the donkey.” They asked, “Why is he bound?” He answered, “I live in a town populated by Romans. My son used to study Torah every day and then he would return home and teach me what he had learned. I lived in that house for three years and saw nothing unusual. Then one day my son came home to review with me the Torah he had received from his teacher and a spirit passed in front of him and injured him so that his mouth, eyes and hands all became deformed and he was unable to speak. I am going to that cave to see if they can teach me some remedy.” Rabbi Yehudah said to him, “Do you know whether anyone else was ever injured in that house previously?” “I know that some time earlier a man suffered harm,” he said. “Some said that it was due to an illness while others said that a spirit living in the house injured him. But later on a number of others lived in the house and suffered no harm.” The rabbis said, “Let us go with the man and see what happens.”
אָמַר רַבִּי יִצְחָק: אָסוּר לָן. אִי הָיָה אָזִיל לְגַבֵּיהּ גַּבְרָא רַבָּא דָּחִיל חֳטָאִין, כְּגוֹן נַעֲמָן לְגַבֵּיהּ אֱלִישָׁע — נֵיזִיל אֲבַתְרֵיהּ; וְאִם לָאו — לָא נֵיזִיל, כִּי אָסוּר לָן לְאִתְחַזָּא. בְּרִיךְ רַחֲמָנָא דִּשְׁזִיב לָן מִנַּיְהוּ, וְהַאי בַּר נָשׁ אָסוּר לֵיהּ גַּם כֵּן לֵיזִיל לְתַמָּן. אָמַר רַבִּי יְהוּדָה: וְהָא תָּנִּינָן: בַּכֹּל אָדָם מִתְרַפֵּא, חוּץ מֵעֲבוֹדָה זָרָה וַעֲצֵי אֲשֵׁרָה וְכוּ'. אָמַר לוֹ: וַדַּאי עֲבוֹדָה זָרָה אִיהִי, וְלֹא עוֹד אֶלָּא דְּהָא כְּתִיב: לֹא יִמָּצֵא בְּךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ וְגו'. וְאָזְלוּ לְאוֹרְחַיְהוּ. אָזִיל הַאי בַּר נָשׁ לְהַהוּא מְעַרְתָּא הוּא וּבְרֵיהּ. שַׁדֵּיהּ לֵיהּ בִּמְעַרְתָּא. עַד דְּנָפַק אַבָּא לְקַטְרָא לְחַמְרָא נָפִיק קִטּוּרֵי דְּאֶשָּׁא וּמָחָא לֵיהּ לְרֵישֵׁיהּ וְקַטְלֵיהּ. אַדְהָכֵי אָעַל אֲבוּהָא וְאַשְׁכַּח דְּמִית בְּרֵיהּ. נָטִיל לֵיהּ וּלְחַמְרֵיהּ וְאָזִיל לְהוּ לְבָתַר.
But Rabbi Yitzchak objected, “It is forbidden for us to go. If he were going to see a person of great stature and a fearer of sin the way that Na’aman went to Elisha, then we could go with him. But since he is not, it is forbidden for us to appear before them. Blessed is the Merciful One who has saved us from them. Furthermore, it is forbidden for him to go as well!” Rabbi Yehudah asked, “Did we not learn that one may be healed through anything other than idolatry or the wood of an asheirah (a tree designated for idol worship)” Rabbi Yitzchak responded, “Sorcery is clearly a form of idolatry. Moreover, it is written, “Let there not found among you anyone who passes his son or daughter through the fire….” So they continued along their way while the man went to the cave, bringing his son with him. He left his son in the cave while he went to tie up the donkey. In the meantime a column of smoke came out and struck his son on his head and killed him. When the father returned he found his son dead, so he took him with his donkey and left.
יוֹמָא חַד פָּגַע לְרַבִּי יִצְחָק וּלְרַבִּי חִזְקִיָּה, וַהֲוֵי אָזִיל וּבָכָה קַמַּיְהוּ וְסָח לְהוּ עֻבְדָּא. אָמַר רַבִּי יִצְחָק: וְלָא זִמְנִין סַגִּינָן אֲמִינָא לָךְ דְּאָסוּר לְמֵיהַךְ תַּמָּן? בְּרִיךְ רַחֲמָנָא, דִּי כָּל מַעְבְּדוֹהִי — קְשׁוֹט, וְאָרְחוֹתֵיהּ — דִּין. זַכָּאִין אִנּוּן צַדִּיקִים, דְּאַזְלִין בְּאוֹרְחָא קְשׁוֹט, בְּעָלְמָא הָדֵין וּבְעָלְמָא דְּאָתֵי; אֲבָל אִנּוּן דְּאַזְלִין בָּתַר טִפְּשִׁין וְכִשּׁוּפִים — וַדַּאי שֶׁסּוֹף שֶׁלָּהֶם הוּא רַע מְאֹד בְּחַיֵּיהֶן, וּמִכָּל שֶׁכֵּן אַחַר מוֹתָן, שֶׁנִּשְׁמָתָן נִדְחֵית, וְאֵינוֹ זוֹכֶה לִרְאוֹת בְּאוֹר עוֹלָם הַבָּא, וְגַם מִגּוּפָן נַעֲשָׂה עִנְיָנִים רָעִים, כַּמְּבוֹאָר בַּזֹּהַר בְּכַמָּה מְקוֹמוֹת, וְכָאן קִצַּרְתִּי.
A day later he met up with Rabbi Yitzchak and Rabbi Chizkiyah. He was walking along weeping before them and he related to them what had transpired. Rabbi Yitzchak said, “Did I not tell you repeatedly that it is forbidden to go there? Blessed is the Merciful One, all of whose deeds are truth and whose ways are just. Fortunate are the righteous, for they adhere to the way of truth in this world and in the World to Come. “As for those who pursue foolishness and sorcery, surely the end of their life will be very bitter and even more so after their deaths. Their souls will be banished so that they do not merit witnessing the light of the World to Come. To their bodies, also, terrible things will be done. It is worthwhile reading that source in the original, for I have abbreviated it.
עַל כֵּן צָרִיךְ הָאָדָם לְהִזָּהֵר, שֶׁלֹּא יַעֲשֶׂה לוֹ אֲפִלּוּ רְפוּאָה, מַה שֶּׁנַּעֲשֶׂה עַל יְדֵי כִּשּׁוּף, כִּי מַעֲשֶׂה כִּשּׁוּף הוּא עֲבֵרָה, כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה. וְהַיְרֵא שָׁמַיִם יַרְחִיק מִמֶּנָּה, וְאָז טוֹב לוֹ סֶלָה.
Therefore a person must be careful that no sorcery is performed on his behalf, even for the sake of healing. For the sin of sorcery is reckoned on a par with idolatry. Let every God- fearing individual distance himself from it and then all will be well with him.