THE SHEDIM. with serious mischief, had it not been that his greatness had been proclaimed in heaven, on which the Rabbi would have shown his power by banning her from all inhabited places, but finally gave her liberty on the eve of the fourth day and of the Sabbath, which accordingly are the most dangerous seasons. 3. Character and habits of the Shedim. As many of the Angels, so many of the Shedim, are only personifications. Thus, as diseases were often ascribed to their agency, there were Shedim of certain diseases, as of asthma, croup, canine rabies, madness, stomachic diseases, &c. Again, there were local Shedim, as of Samaria, Tiberias, &c. On the other hand, Shedim might be employed in the magic cure of diseases (Shabb. 67 a). In fact, to conjure up and make use of demons was considered lawful, although dangerous (Sanh. 101 a), while a little knowledge of the subject would enable a person to avoid any danger from them. Thus, although Chamath, the demon of oil, brings eruptions on the face, yet the danger is avoided if the oil is used out of the hollow of the hand, and not out of a vessel. Similarly, there are formulas by which the power of the demons can be counteracted. In these formulas, where they are not Biblical verses, the names of the demons are inserted. This subject will be farther treated in another Appendix. In general, we may expect to find demons on water, oil, or anything else that has stood uncovered all night; on the hands before they have been washed for religious purposes, and on the water in which they have been washed; and on the breadcrumbs on the floor. Demons may imitate or perform all that the prophets and great men of old had wrought. The magicians of Egypt had imitated the miracles of Moses by demoniacal power (Shem. R. 9). So general at the time of our Lord was the belief in demons and in the power of employing them, that even Josephus (Ant. viii. 2, 5) contended that the power of conjuring up, and driving out demons, and of magical cures had been derived from King Hezekiah, to whom God had given it. Josephus declares himself to have been an eye-witness of such a wonderful cure by the repetition of a magical formula. This illustrates the contention of the Scribes that the miraculous cures of our Lord were due to demonic agency. Legions of demons lay in waiting for any error or failing on the part of man. Their power extended over all even numbers. Hence, care must be had not to drink an even number of cups (Ber. 59 b), except on the Passover night, when the demons have no power over Israel (Pes. 109 b). On the other hand, there are demons who might almost be designated as familiar spirits, who taught the Rabbis, such as the Shed Joseph and the Shed Jonathan (Pes. 110 b). Rabbi Papa had a young Shed to wait upon him (Chull. 105 b). There can, however, be no difficulty in making sure of their real existence. As Shedim have cock's feet, nothing more is required than to strew ashes by the side of one's bed, when in the morning their marks will be perceived (Ber. 6 a; Gitt. 68 b). It was by the shape of his feet that the Sanhedrin hoped to recognise, whether Ashmedai was really Solomon, or not, but it was found that he never appeared with his feet uncovered. The Talmud (Ber. 6 a) describes the following as an infallible means for actually seeing these spirits: Take the afterbirth of a black cat which is the daughter of a black catboth mother and daughter being firstborn-burn it in the fire, and put some of the ashes in your eyes. Before using them, the ashes must be put into an iron tube, and sealed with an iron signet. It is added, that Rabbi Bibi successfully tried this experiment, but was hurt by the demons, on which he was restored to health by the prayers of the Rabbis.2 1 The superstition 'There's luck in odd numbers' has passed to all nations. 2 Dr. Kohut's comparison of Rabbinic Angelology and Demonology with Parseeism APP 759 XIII APP. XIII Other and kindred questions, such as those of amulets, &c., will be treated under demoniac possessions. But may we not here once more and confidently appeal to impartial students whether, in view of this sketch of Jewish Angelology and Satanology, the contention can be sustained that the teaching of Christ on this subject has been derived from Jewish sources? (Über d. jüd. Angelol. u. Dämonol. in ihrer and Satanology by the author of 'Supernatural Religion' are based on inaccurate and uncritical information, and do not require detailed discussion. THE LAW IN MESSIANIC TIMES. 761 APPENDIX XIV. THE LAW IN MESSIANIC TIMES. (See Vol. i. Book III. ch. iii. p. 341.) THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament itself-not merely in such allusions as to the intrinsic worthlessness of sacrifices, but in such passages as Deut. xviii. 15, 18, and its prophetic commentary in Jer. xxxi. 31, &c. It was with a view to this that the Jewish deputation inquired whether John the Baptist was that Prophet.' For, as has been shown, Rabbinism associated certain reformatory and legislative functions with the appearance of the Forerunner of the Messiah (Eduj. viii. 7). There were, indeed, in this, as in most respects, diverging opinions according to the different standpoints of the Rabbis, and, as we infer, not without controversial bearing on the teaching of Christianity. The strictest tendency may be characterised as that which denied the possibility of any change in the ceremonial Law, as well as the abrogation of festivals in the future. Even the destruction of the Temple, and with it the necessary cessation of sacrifices-if, indeed, which is a moot question, all sacrifices did at once and absolutely cease-only caused a gap; just as exile from the land could only free from such laws as attached to the soil of Israel. The reading of the sacrificial sections in the Law (Meg. 31 b; Ber. R. 44)—at any rate, in conjunction with prayers (Ber. 2 b), but especially study of the Law (Men. 110 a), took in the meantime the place of the sacrifices. And as regarded the most sacred of all sacrifices, that of the Day of Atonement, it was explained that the day rather than the sacrifices brought reconciliation (Sifra c. 8). This party held the principle that not only those Divine, but even those Rabbinic, ordinances, which apparently had been intended only for a certain time or for a certain purpose, were of eternal duration (Bezah 5 b). 'The Law is never to cease; there are the commandments-since there is no prophet who may change a word in them.'2 1 In the Book Cusari (iii. 49, ed. Cassel, p. 274) an inference somewhat inconvenient to Rabbinism is drawn from this. If, as it asserts, Levitical uncleanness and holiness are correlative terms, the one implying the other, would it not follow that with the cessation of the Jewish economy the whole ceremonial Law would also cease? See Cassel's note. 2 For further particulars I refer to Stein, Schrift des Lebens, i. pp. 319-336 (ch. on 'The Messiah'), to the article on the Messiah in APP. XIV APP. XIV So far were these views carried, that it was asserted: 'Israel needs not the teaching of the King Messiah,' but that 'He only comes to gather the dispersed, and to give to the Gentiles thirty commandments, as it is written (Zechar. xi. 12), 'they weighed me my price, thirty pieces of silver" (Ber. R. 98). But even these extreme statements seem to imply that keen controversy had raged on the subject. Besides, the most zealous defenders of the Law admitted that the Gentiles were to receive laws in Messianic times. The smallest and most extreme section held that, the laws, as Israel observed them, would be imposed on the Gentiles (Chol. 92 a); others, that only thirty commandments, the original Noachic ordinances, supposed to be enumerated in Lev. xix., would become obligatory,' while some held, that only three ordinances would be binding on the new converts: two connected with the Feast of Tabernacles, the third, that of the phylacteries (Midr. on Ps. xxxi. 1, ed. Warsh., p. 30 b). On the other hand, we have the most clear testimony that the prevailing direction of teaching was in a different direction. In a very curious passage (Yalkut ii. 296, p. 46 a), in which the final restitution of the sinners of Israel and of the righteous of the Gentiles' who are all in Gehinnom, is taught in very figurative language, we are told of a new Law which God will give by the Messiah' in the age to come-thanksgiving for which calls forth that universal Amen, not only on earth but in Gehinnom, which leads to the deliverance of those who are in the latter. But as this may refer to the time of the final consummation, we turn to other passages. The Midrash on Song ii. 13. applying the passage in conjunction with Jer. xxxi. 31, expressly states that the Messiah would give Israel a new law, and the Targum, on Is. xii. 3, although perhaps not quite so clearly, also speaks of a 'new instruction.' It is needless to multiply proofs (such as Vajjikra R. 13). But the Talmud goes even further, and lays down the two principles, that in the age to come' the whole ceremonial Law and all the feasts were to cease.2 And although this may be regarded as merely a general statement, it is definitely applied to the effect, that all sacrifices except the thank-offering, and all fasts and feasts except the Day of Atonement, or else the Feast of Esther, were to come to an end-nay (in the Midr. on the words the Lord looseth the bound,' Ps. cxlvi. 7), that what had formerly been 'bound' or forbidden would be 'loosed' or allowed, notably that the distinctions between clean and unclean animals would be removed. There is the less need of apology for any digression here, that, besides the intrinsic interest of the question, it casts light on two most important subjects. For, first, it illustrates the attempt of the narrowest Judaic party in the Church to force on Gentile believers the yoke of the whole Law; the bearing of St. Paul in this respect; his relation to St. Peter; the conduct of the latter; and the proceedings of the Apostolic Synod in Jerusalem (Acts xv.). St. Paul, in his opposition to that party, stood even on orthodox Jewish ground. But when he asserted, not only a new law of liberty,' but the typical and preparatory character of the whole Law, and its fulfilment in Christ, he went far beyond the Jewish standpoint. Further, the favourite modern theory as to fundamental opposition in principle between Pauline and Petrine theology in this respect, has, like many kindred theories, no support in the Jewish views on that subject, unless we suppose that Peter had belonged to the narrowest Jewish school, which his whole history seems to forbid. We can also understand, how the Divinely granted vision of the abrogation of the distinction between clean and unclean animals (Acts x. 9-16) 1 Stein, u. s. pp. 327, 328. 2 Comp. on this Holdheim, Das Ceremonialges. p. 46. THE LAW IN MESSIANIC TIMES. may, though coming as a surprise, have had a natural basis in Jewish expectancy,1 and it explains how the Apostolic Synod, when settling this question,2 ultimately fell back on the so-called Noachic commandments, though with very wider-reaching principles underlying their decision (Acts xv. 13-21). Lastly, it seems to cast even some light on the authorship of the Fourth Gospel; for, the question about 'that prophet' evidently referring to the possible alteration of the Law in Messianic times, which is reported only in the Fourth Gospel, shows such close acquaintance with the details of Jewish ideas on this subject, as seems to us utterly incompatible with its supposed origination as 'the Ephesian Gospel' towards the end of the second century, the outcome of Ephesian Church-teaching-an esoteric and eclectic' book, designed to modify the impressions produced by the tradition previously recorded by the Synoptists.' 1 The learned reader will find a very curious illustration of this in that strange Haggadah about the envy of the serpent being excited on seeing Adam fed with meat from heaven-where another equally curious Haggadah is related to show that nothing is unclean which cometh down from heaven.' Yalkut i. 15, p. 4, d, towards the middle. A considerable part of vol. iii. of 'Supernatural Religion is devoted to argumentation on this subject. But here also the information of the writer on the subject is neither accurate nor critical, and hence his reasoning and conclusions are vitiated. 763 APP. XIV |