Shomer Emunim
HaKadmon (1:13): It is quite obvious to us and is clearly stated in the
gemora and medrash in many places that there is a power to names and amulets to
do amazing things e.g., Shabbos (61a) and Yevamos (49b)…Rashba (1:220).
Nevertheless, the Rambam denies that this is true and strongly ridicules those
who believe in the power of names to do anything. We see this in Moreh Nevuchim
(1:61–62). Thus, he does not find the testimony of the gemora credible. It is
also known that our Sages received traditions concerning demons and witchcraft
as is well known from the gemora and medrashim. Nevertheless, the Rambam
decided that they are nonsense and stupidity and that all who believe that they
are real but the Torah has prohibited them is a fool and idiot and is included
amongst the ignorant women and children (Hilchos Avoda Zara 11:16)... Even
though the issue of magic is mentioned in the Torah itself in a number of
places - nevertheless the rationalists reject their validity and produce far-fetched
explanations to these verses in order not to violate their rationalism. They
are not concerned with the words of our Sages that are clearly stated in a
number of places which clearly acknowledge the reality of demons and magic.
Their rejection of these things is that according to the rationalistic
understanding it is simply impossible that these things exist. This is the
approach of the rationalists. They will simply not accept the validity of
anything said by our Sages which contradicts rational human understanding…
Rambam (Tefilin 5:4)
It is a universal custom to write the word Shaddai (Almighty) on the other side
of the Mezuzah, opposite the blank space between the two sections. As this word
is written on the outside, the practice is unobjectionable. They, however, who
write names of angels, holy names, a Biblical text or inscriptions usual on
seals, within the Mezuzah, are among those who have no portion in the world to
come. For these fools not only fail to fulfill the commandment but they treat
an important precept that expresses the Unity of God, the love of Him, and His
worship, as if it were an amulet to promote their own personal interests; for,
according to their foolish minds, the Mezuzah is something that will secure for
them advantage in the vanities of the world.*A reproof to those who sell
Mezuzoth to be worn as amulets !
Avoda Zara (11a)
When Onkelos the son of Kalonymus became a proselyte, the Emperor sent a
contingent of Roman soldiers after him, but he enticed them by citing
scriptural verses and they became converted to Judaism. Thereupon, the Emperor
sent another Roman cohort after him, bidding them not to say anything to him.
As they were about to take him away with them, he said to them: ‘Let me tell
you just an ordinary thing: In a procession the torchlighter carries the light
in front of the torchbearer, the torchbearer in front of the leader, the leader
in front of the governor, the governor in front of the chief officer; but does
the chief officer carry the light in front of the people that follow?’ ‘No!’
they replied. Said he: ‘Yet the Holy One, blessed be He, does carry the light
before Israel, for Scripture says. And the Lord went before them . . . in a
pillar of fire to give them light.’ Then they, too, became converted. Again he
sent another cohort ordering them not to enter into any conversation whatever
with him. So they took hold of him; and as they were walking on he saw the
mezuzah which was fixed on the door-frame and he placed his hand on it saying
to them: ‘Now what is this?’ and they replied: ‘You tell us then.’ Said he,
‘According to universal custom, the mortal king dwells within, and his servants
keep guard on him without; but in the case of the Holy One, blessed be He, it
is His servants who dwell within whilst He keeps guard on them from without; as
it is said: The Lord shall guard thy going out and thy coming in from this time
forth and for evermore.’ Then they, too, were converted to Judaism. He sent for
him no more.
Zohar
(3 266b) R. Abba further discoursed on the verse: “The
Lord shall keep thy going out and thy coming in from this time forth and for
evermore” (Ps. CXXI, 8). He said: ‘That God shall keep thy going forth we understand;
but what need is there to say, “thy coming in”? For when a man goes into his
house he is in no danger? What it means, however, is that he who affixes the
holy sign to his house with the words of the Holy Name is protected against all
danger. The one who dwells at the door of his house accompanies him when he
issues forth, and when he returns it proclaims before him: Have a care for the
honour of the image of the Holy King-all this on account of the Holy Name which
is impressed on his door, so that not only is a man protected in his house, but
God protects him both when he goes out and when he comes in, as it is written,
“The Lord shall keep thy going out and thy coming in”, etc. But as for the evil
spirit that abides between the doorposts, woe to the man who does not know how to guard against it by
impressing on the door of his house the Holy Name that it may be with him, for
this spirit has three hundred and sixty-five assistants, one for every day of
the year, which accuse him above and below, trying to mislead him by day and
troubling his dreams by night. When he goes out they accuse him; when he comes
in they place their hands on his shoulders and say: Woe to So-and-so who has
thrown off the control of his Master, woe to him in this world and in the world
to come! Therefore the sons of the true faith should be stamped throughout with
the impress of their Master to scare away all the sides of the “evil species”,
that they may be protected in this world and the next.’
