permitting the charming of serpents, it goes on to discuss the lawfulness of asking counsel of demons, and here Rashi shall explain what this means:—
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"To make inquiry of demons, is what they do when any thing is lost. They make inquiry by the work of demons, and they tell them, and this is forbidden on the Sabbath, on account of the words, 'Not finding thine own pleasure.' (Isaiah lviii. 13.)" This is plainly a magical operation, but yet the rabbies do not say that it is unlawful because it is magical, but because it would be attending to one's own concerns. In like manner, they say, it is unlawful on week-days, only on account of the danger. And an instance is given in Rabbi Isaac of what might happen; and here, again, we ask counsel of Rashi, in order to understand what Rabbi Isaac was about. This commentator tells us:—
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"He was asking counsel, by means of a demoniacal operation, and the demon sought to do him an injury, but a miracle was wrought for him, and a cedar tree swallowed him." Such, then, is the context, those men who permit the charming of serpents, also teach the doctrine of asking advice of demons, and give us a practical example in one of their friends. There can, therefore, be no mistake; the one feature of their religious system exactly agrees with the other: and the authors of the oral law represent themselves as patrons and practisers of charms and magic, and therefore to every lover of the Mosaic law, as unwise and ungodly men. It is, however, curious to see how they endeavoured to quiet their own conscience, and that of the people, in a matter so evidently repugnant to the plain words of Scripture. They pretended, that there was a holy sort of magic in the practical Cabbala, which men might learn, and then perform the greatest miracles.
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