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Here we will be exploring some of the exorcism cases that R’ Yehuda Fetaya writes in chapter 88 of his book Ruchot Messaprot (“The Talking Spirits”).
In the year 5660 (1900), a woman named Hannah, the daughter of Akiva, came to seek my help. She had become possessed by the soul of another woman, Jahla, the daughter of Amam. Jahla, who had committed adultery with a certain immoral Muslim man, had taken on his ways and habits. After considerable effort, involving the gathering of many people in the synagogues, the taking of seven Torah scrolls, the blowing of seven rams’ horns, and strong prayers, the spirit departed, and Hannah was completely healed.
On another occasion, on Thursday, the 20th of Adar I, 5662 (1902), a woman named Habiba, the daughter of Rahma and the wife of Jacob Joseph (Yaakov Yosef) Daida, came to me. She was possessed by the spirit of Aaron Nissim Cohen, a childless and ignorant man. After some effort, the spirit finally left her.
In a third instance, on Sunday, the 14th of Kislev, 5663 (1902), a woman named No’am, the daughter of Leah, sought my help. She was possessed by the spirit of Yaakov, the son of Gazalla, an esteemed and wealthy man from the city of Basra. Concerned for his reputation and that of his family, he initially left after three days but re-entered her on the 17th of the same month. After reciting unification prayers, the spirit finally departed on Friday, the 19th of Kislev.
In a fourth instance, on Monday, the 22nd of Kislev in the same year, Reuven, the son of Moshe Mani and Rahma, came to me. He was possessed by a spirit named David Yonathan, a shoemaker, whose mother was named Aziza. I worked with him until Friday, the 16th of Shevat. On that day, as I recited the unification prayers, all of Reuven’s bones began to tremble. He stretched out his legs as far as they could go, feeling as if his toes were being torn off. The spirit then left through his big toe, causing no harm, as I had commanded it to do.
I documented everything that transpired with these spirits, including all that was said, but I have not included those details here, as they do not pertain to our current discussion.
Chaim’s commentary: In all these cases R’ Yehuda Fetaya uses the Yichudim (mystical unifications) of Hashem’s names to project holy energy on the spiritual host. This holy energy is very offensive to wicked spirits, forcing them to leave out of pain, otherwise they’d just continue causing problems and syphoning the host’s vitality.
While I was still dealing with the spirit of Reuven Moses Mani, another man, Yechezkel Ezra, the son of Israel, also known as Bechor, came to seek my help.
Bechor had come to me in desperation, seeking relief from a torment that had plagued him for years. He recounted how, whenever he recited the Eighteen Blessings (the Amidah), Kaddish, or Kedusha, evil thoughts would invade his heart, as if a voice was speaking within him, urging him to forsake his faith and embrace the beliefs of the Protestants. This horrendous idea would disrupt his prayers and fill him with dread.
About twenty years earlier, Bechor had sought the counsel of the sage Rabbi Yosef Chaim (the Ben Ish Chai), son of Rabbi Eliyahu, of blessed memory. Rabbi Yosef Chaim, concerned about the severity of the matter, wrote to Rabbi Eliyahu Suliman Mani in Hebron, may it be rebuilt and established speedily in our days. Rabbi Eliyahu’s response was grave: “A great husk (klipah) has entered the heart of Bechor, and I cannot deal with it.”
With no relief from his affliction, Rabbi Yosef Chaim advised Bechor to write a Mezuza and wear it next to his heart. Unfortunately, this remedy proved ineffective. Now, with his faith and integrity unwavering, Bechor came to me, pleading for an examination to determine if a spirit had possessed him.
Moved by his sincerity, I agreed to help. I began by whispering the Unification of the Spirit into his ear, so that the breath of the unification might expel the spirit from his being.
Chaim’s commentary: It’s interesting to see that the breath of prayers, powered by Yichudim can have a positive effect. This is, again, spiritual energy and energy healing affecting the possessing spirit.
As I whispered the unification, Bechor suddenly began to laugh.
“What are you laughing about?” I asked him.
Bechor replied, “It’s as if someone is speaking within my heart, cursing you in the most vile manner. The voice is mocking me, saying, ‘Didn’t Yosef Chaim, this man’s teacher, advise you to wear a Mezuza? You might have been better off placing it near your private parts, Heaven forbid! And as for this student of his, who now calls himself a rabbi, he’s worth maybe half as much as his teacher, Yosef Chaim,’ and then he started cursing you terribly, hurling insult after insult.”
Upon hearing this, I redoubled my efforts, repeating the unifications in Bechor’s ear relentlessly until I grew weary. The spirit continued to curse and blaspheme within Bechor’s heart, but I paid no attention to its foul words. Finally, Bechor said, “Wait, let me listen to what he’s saying in my heart.”
The spirit then spoke to Bechor, “Ask Yehuda (i.e.: R’ Yehuda Fetaya) what he wants from me.”
I replied, “I want to know your name and the city you come from. Do not try to deceive or lie to me, for if you challenge me, I will show you the might of my arm until you have had your fill of bitterness and suffering.”
The spirit responded defiantly through Bechor, “Many like this Yehuda have tried to force me to reveal my name, but they all failed, for I am stronger than a rock and never back down.”
“Well then,” I said, “let us see who prevails. If you are as strong and resilient as you claim, prepare yourself to endure the pain of the unifications right now, a pain that burns like a flame devouring cotton, more intense than the fires of Hell. I will not release you until you tell me your true name and the name of your city. You will endure this torment not because of me, but because you refuse to yield.”
I started the unifications, whispering them into his ear with renewed intensity. I blew the ram’s horn (i.e.: the Shofar) into his ear, following the prescribed meditations, several times in quick succession. The pain grew unbearable for the spirit, and Bechor’s body trembled with the force of the unifications. I could see the spirit weakening, its resolve crumbling under the relentless pressure.
Bechor screamed, “Enough! Enough!”
The spirit had finally given in and was ready to reveal its name and the name of its city. But I did not pay attention to its words, for I knew the cunning ways of spirits—they are like Pharaoh, who, after each plague, hardened his heart again. I wanted to demonstrate the true power of the Holy Names before I allowed it to speak further. When I stopped the unifications, the spirit, now weary and exhausted, pleaded for time to recover from its torment.
“Why do you seek my name and the name of my city?” the spirit asked. “What is your purpose in doing so?”
“It is for the sake of saving your soul,” I replied, “so that it may enter the Garden of Eden and no longer be confined to the Pouch of the Slingshot (i.e. Kaf HaKelah).”
“I care neither for you nor for your remedies,” the spirit retorted. “Nor do I wish to enter the Garden of Eden.”
“You are still resisting me,” I said, leaning close to Bechor’s ear to resume the unifications.
The spirit, sensing the power of the Sacred Names about to be unleashed again, cried out in desperation, “I will tell you my name! My name is David, son of Shabetai, son of Rebecca, from the city of Izmir. I forsook my faith, consorted with gentile women, and left no children behind. It has been seventeen years since I entered Bechor.”
The spirit then pleaded with Bechor, “Why have you turned the whole world against me? Have I ever harmed you or done anything evil to you? If you are so troubled by these few thoughts I’ve put into your mind, I promise I will stop. Just let me stay where I am, for I have no other place to go, no rest to be found.”
Bechor, growing resolute, responded, “Go to Hell.”
“I am not worthy of entering Hell,” the spirit lamented. “I am guilty of being with a gentile woman. If you go to Yehuda again, I will be utterly destroyed. Just leave me alone, and I will harm you no more. Only death will part us.”
Chaim’s commentary: It’s interesting to see the obstinacy of possessing spirits. They will bring all sorts of torments to the host and make their lives a living hell, while sucking their energy. Yet, at the same time want to keep the possession state as much as they can because they fear going outside, as we will soon see.
As the spirit spoke from Bechor’s heart, Bechor repeated its words to me. Although I had no desire to continue dealing with spirits, I issued a stern warning: if the spirit ever brought evil thoughts into Bechor’s heart again, I would deal with it harshly.
But as expected, within a few days, the spirit reverted to its wicked ways, once again planting vile thoughts in Bechor’s mind. Bechor came to me, troubled, and I immediately began the unifications into his ear. This time, I deceived the spirit, telling it, “The angel who is the minister of unifications has revealed to me your true name and the name of your city. I will continue these unifications until you confirm what the angel has told me.”
Terrified by this, the spirit confessed that its name was Tzvi, that its mother’s name was Rebecca, and that it was from the city of Izmir.
I confronted the spirit, saying, “At first, you claimed to be David, the son of Shabtai, and now you say you are Tzvi. Are you not, then, the infamous Shabtai Tzvi from Izmir, who falsely claimed to be the Messiah?”
The spirit, unable to deny it any longer, admitted, “Yes, that is the truth.”
“If so,” I said to him, “then you have been dead since the year 5426 [1666], which means it has been about 237 years. Could you tell me where you have been reincarnated and what punishments you have endured since then?”
Chaim’s commentary: As we will see, Shabtai Tzvi was a huge sage before he fell and became one of the most wicked apostates. The damage he caused to Jewish communities is incalculable. Rabbi Yehuda Fetaya reveals in this paranormal investigation how much patience and resolution are necessary to cure a person and remove the spirit. It seems to me that one of the most important things to do is to first reveal the name of the spirit, because the exorcist can then more effectively target it.
The spirit responded sarcastically, “Go fetch a ream of paper and a bundle of quills, and then you can sit and write down everything that has happened to me. Do you have nothing better to do than to dwell on these things? Aren’t you supposed to be in the study hall? Aren’t your students waiting for you? How long will you let me delay you?”
Recognizing the truth in his words, I hurried to the study hall, postponing the matter until the following day. When I arrived, I found the sage Rabbi Shimon Aharon Agassi, may the Lord guard and protect him (of blessed memory), and I recounted to him the strange events involving Shabtai Tzvi reincarnation in Bechor. Rabbi Shimon Agassi, in turn, relayed this information to the sage Rabbi Yosef Chaim (the Ben Ish Chai), may the Lord guard and protect him (of blessed memory). Both of them strongly advised me to avoid further contact with Shabtai Tzvi, lest I be harmed, Heaven forbid.
The next day, when Bechor returned, I resumed the unifications for the soul of Shabbetai Zevi. Once again, Shabbetai Zevi began uttering vile curses in Bechor’s heart, which Bechor repeated to me. I paused the unifications and decided to approach the situation with gentleness, using words that might touch the spirit’s heart.
“I ask you,” I said softly, “why do you struggle with me so? Do I seek revenge for some wrong you did to me while you were alive? Did you harm my father?”
“No,” he replied, “you were not alive then, and you are not from Izmir.”
“Do you think I am tormenting you with these unifications because I hope to gain some wealth from Bechor for my troubles?” I asked.
“No,” he answered, “that cannot be, for Bechor is a poor man and cannot give you a penny.”
“So, consider this,” I continued. “Why, then, would I neglect my own affairs and studies to help you unless it was out of compassion for your soul? Your soul, a part of God above, shines like a precious stone but has been sullied by iniquities. The Holy One, blessed be He, the Purpose of all Purposes, has caused you to enter Bechor’s body so that your soul’s rectification might be completed through me, as a result of my efforts. So, what sin have I committed that you curse me so vilely?”
“It is because I cannot bear the pain of the unifications,” the spirit replied.
“Is this not the way of the world?” I asked. “If a person has a deep wound, and the doctor must cut them open, they endure the pain for the sake of healing and do not curse the doctor—especially when the treatment is given free of charge. As for me, it is not my custom to engage in lengthy discussions with spirits, for most of them are ignorant and cannot distinguish between those who help and those who harm.
“But I know that you are a great and illustrious sage, capable of understanding who seeks to help you and who does not. That is why I am explaining myself to you. I do not resent your curses because I know they do not come from your true soul but from the husk that encases it. Therefore, I forgive and absolve your soul.”
I continued to engage in conversation with Shabtai Tzvi, speaking to him with respect and carefully chosen words of appeasement. This was in accordance with the advice of the esteemed sages, Rabbi Yosef Chaim and Rabbi Shimon Agassi, who had warned me against provoking him.
When I finished speaking, Shabtai Tzvi responded, “The words of a wise man are gracious and deserving of a kiss. I won’t hide this from you: though the unifications cause me immense pain—like a person with deep wounds being treated with vinegar and salt—I must admit that once the unification is complete, I feel as if my wounds are starting to heal, and there is a sense of relief. Even now, I agree with your words and wish for you to continue the unifications, even if I scream in pain. Do not heed my cries, for they come from my deep suffering.”
I replied, “This is not enough for me.”
“So, what more do you want?” he asked.
I explained, “Imagine a man who, while drunk, falls into the mud and cries out for help. If someone comes to lift him out, would he not also make an effort to stand and not place his entire weight on his rescuer? Similarly, I ask that you do not put the full burden on me. I can only help break the outer shell of the husk surrounding your soul, but you must make an effort to shatter it from within. May God assist us.”
“Very well,” he conceded, “go ahead, and may you succeed.”
I resumed performing the unifications, and Shabtai Tzvi screamed in agony, but I remained focused, ignoring his cries. Eventually, both of us were completely drained—he from the pain and I from the exertion of the unifications. We remained silent for a while, too exhausted to speak. After some time, I asked him if he was satisfied with the unifications.
“All praise and grace to your honor,” he said. “I feel that the husk’s weight has lessened.”
“Please tell me,” I asked, “how thick is the husk that surrounds you?”
“Without exaggeration,” he replied, “it is one cubit thick (i.e. about 18 inches).”
I then asked, “May I ask you one more question? Does the sun revolve around the heavens like a ball, or does it cut through the heavens, or is it suspended beneath the heavens within this world’s atmosphere?”
He retorted, “Do you want to put my head between the great mountains of the Talmudic sages so they can crush my skull? Study what you can and leave me be. I want no part of this.”
Despite his reluctance, I continued asking him questions, recording only his answers, as the questions will be evident from them. These were his replies:
I knew he lied about this last point because, although Torah study indeed subdues the evil spirit, it does not cause the spirit to speak from the heart instead of the mouth. I had proof of this from an incident in 1915. A thirty-five-year-old blind maiden came to me, in whom a sage who had lived during my lifetime had become reincarnated. Although she was blind and did not study Torah, the sage spoke from within her heart and not through her mouth.
This sage, notorious in his lifetime, had a questionable reputation and had attempted to seduce the maiden into promiscuity with another sage, claiming that the Messiah would be born from their union. She did not listen to him, and after several unifications, I was able to determine that this spirit was indeed the infamous sage. It became known to me that when his body was washed after death, a tattoo resembling a cross was found on his heart.
The true reason the spirit did not speak through the mouth was to avoid being recognized and subjected to ridicule and mockery. This aligns with what is written in Shaar Hagilgulim, Preface 22, 22a, which explains:
“These incarnations which possess people occur in one of two ways. The first are the souls of the wicked, who have not merited entering Gehenna (hell) after death. They enter the bodies of living people and recount all that has befallen them there, may the Merciful One deliver us. The second relates to their impregnation in a person, in accordance with the secret of Pregnancy, as previously mentioned in former discourses [discourse 2, 3, 5 et al.], and they cling to him very secretively. Thereafter, if that person sins, the soul impregnated in him overpowers him, causes him to sin, and incites him down an evil path, etc.”
It is possible that when the master wrote that they cling very secretively, he meant it was to avoid being recognized and mocked by the people.
Returning to our tale, Shabtai Tzvi’s spirit had been reincarnated in Bechor, but his psyche (Nefesh) still resided among the beasts of the forest. He wished to leave this place, never to enter the body of a Jew again, and instead go to the forests. Shabbetai Zevi was thirty-five years old when he died.
I asked him other questions, but he refused to reply. He only told me that he was currently enclosed with the Other Side, in a thickness of approximately one cubit.
Five days later, I spoke to him again, very gently, and I noticed that he was subdued. He was lamenting his transgressions and begged me to effect a rectification for him. He blessed me and my family with many blessings, promising to speak only the truth to honor me.
He revealed that the beginning of his downfall occurred when he sinned with a married woman. Additionally, what I had heard was true: he had relations with a male while wearing a prayer shawl and tefilin. He also sent a young man to be intimate with his own wife, Sarah, and explicitly commanded him, “Whatever Sarah tells you, obey her.”
His beating in the grave lasted twelve years.
Chaim’s commentary: this is insane. Most people finish their Khibut HaKever (beating of the grave) in a few hours or days before being sent to the Beit Din. Here, Shabtai Tzvi had 12 years of that punishment alone.
Until now, he had been reincarnated among the beasts of the forest. This was his first reincarnation in a person, namely Bechor.
The reason he entered Bechor was that, as a young boy, Bechor had kissed a young girl. Thirty years had passed since Shabtai Tzvi had entered Bechor. Before this, he had circled around Bechor’s head because they were from the same spiritual root, as mentioned in Sefer HaLikutim, Yirmiyahu 8:13: “What I gave them will pass away, (I will give them spirits) that will pass into a body that is close to them, according to the hidden meaning of: ‘Either his uncle or his cousin shall redeem him, etc.’ [Leviticus 25:49].” On account of that kiss, Shabtai Tzvi entered Bechor.
Shabtai Tzvi was condemned to be with the Nazarene in boiling feces from the second hour until the fourth and a half hour of [every] Friday.
Regarding myself, he said that I had been reincarnated for the second time, and for the past fifteen years, I had merited a spirit. He added, “The Holy One, blessed be He, caused me to meet you so that you would merit to rectify me.”
“As for you, Bechor,” he continued, “study the Zohar daily to elevate the soul of Shabtai Tzvi, son of Rivka, during the hour of the morning watch and after meals. Immerse daily, and do not fear evil thoughts. If any evil thought enters your heart, recite the verse: חַש לִבִּי דָּבַר טוֹב וכו’ ‘My heart murmurs a good thing etc.’ [Psalms 45:2], and focus on the Divine Name קֵרֵי שֵן to remove those thoughts from your heart.”
From that day onward, Shabtai Tzvi urged Bechor to study more pages of the Zohar each day, even at the expense of his business. When Bechor descended into the ritual bath, Shabtai Tzvi would push him down the steps unt
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