“If any person be bitten by a scorpion or a serpent, it is lawful to charm the place of the bite, even on the Sabbath-day, in order to quiet his mind, and to encourage his heart, although it is a thing utterly profitless. Because the man is in danger, they have pronounced this lawful for him that his mind may not be distracted.” (Hilchoth Accum. c. xi. 11.) Here the rabbies have allowed what God has absolutely forbidden. The men who profess such reverence for the Sabbath allow it to be profaned by magic, which is one of the works of the devil. Rambam, whose words we have just quoted, felt that it was both wicked and foolish, and has therefore endeavoured to furnish an excuse, saying that it is of no use, and is only allowed to quiet the mind of the sufferer. But that does not alter the unlawfulness. Besides, what sort of opinion could Rambam and the rabbies have had of the Jews, when they say that magic is permitted in order to quiet their minds? They evidently supposed that the Jews were a weak and superstitious people, who believed so firmly in charms, that the use of them would quiet the mind; and so ignorant or careless about God’s commandments, that they could be comforted by their transgressions. The excuse, therefore, only makes the case worse. It takes for granted that the professors of the oral law are ignorant and superstitious; and then to quiet their minds allows the transgression of the law of Moses, and that on the Sabbath-day. But this excuse is altogether Rambam’s invention. The original passage in the Talmud says nothing about quieting the man’s mind, it simply says— ולוחשין לחישת נחשים ועקרבים בשבת ׃ “It is lawful to charm serpents and scorpions on the Sabbath-day.” (Sanhedrin, fol. 101, col. 1.) And Rashi’s commentary on the passage— בשביל שלא יזיקו ׃ “That they may not do injury.” This man, then, who spent his life in the study of the Talmud, knew nothing of Rambam’s apology. He plainly believed that by charming serpents on the Sabbath, they might be prevented from doing harm, and that on this account, and not for the purpose of quieting the mind, they were permitted so to do. This was also the opinion of that famous expounder of Jewish law, the Baal Turim, for after quoting Rambam’s words, he adds:— מי שרודפים אחריו נחש או עקרב מותר להבר ללחש כדי שלא יזיקוהו כתב הרמב׳׳ם הלוחש על המכה והקורא פסוק מן התורה וכן הקורא על התינוק שלא יבעת או מניח ס׳׳ת או תפילין על הקטן לא די להם שהם בכלל חברים ומנחשים אלא שהם בכלל הכופרים בתורה שעושין דברי תורה רפואת הגוף ואינן אלא רפואת הנפש ור׳׳י פירש דוקא בלוחש על המכה ומזכיר שם שמים ורוקק אותו הוא שאין לו חלק לעולם הבא אבל אם אינו רוקק לא חמיר כולי האי ומיהו איסורא איכא בלוחש פסוק על המכה אפילו בלא רקיקה ובלא הזכרת שם שמים , ואם יש כו סכנת נפשות הכל מותר ומותר לקרוא פסוק פהגן כגון בלילה על מטתו ׃