1. Hebrew Bible, Deuteronomy, 6.2, 6.4-6.9, 11.13-11.21, 33.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Christians, amulet use • Egypt, amulets • Jewish elite rhetoric, amulets and tefillin • Jews, amulet use • amulet • amulet users, named • amulet users, self-understanding of • amulet users, transgression of elite limits • amulets • amulets, Jewish elite rhetoric on • amulets, contents of • elite rhetoric, amulets • gemstone amulets • inscriptions, Aramaic and Hebrew, absent from some amulet types • inscriptions, Aramaic and Hebrew, amulets • inscriptions, Samaritan, amulets as tefillin • jewelry amulets, bracelets • jewelry amulets, pendants • jewelry amulets, rings • much-suffering eye (polypathēs ophthalmos), Nirim amulets • papyri amulets • prayers, amulets
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 168, 169; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 31, 32, 33, 40, 41, 42, 43, 52, 53, 56, 61, 62, 63, 65, 66, 67, 193, 194; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 86; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 102
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6.2 כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֶתְכֶם׃
6.2 לְמַעַן תִּירָא אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹר אֶת־כָּל־חֻקֹּתָיו וּמִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוֶּךָ אַתָּה וּבִנְךָ וּבֶן־בִּנְךָ כֹּל יְמֵי חַיֶּיךָ וּלְמַעַן יַאֲרִכֻן יָמֶיךָ׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
11.13 וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14 וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15 וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16 הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17 וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 11.18 וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19 וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃' '11.21 לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃
33.26 אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃'' None | sup>
6.2 that thou mightest fear the LORD thy God, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life; and that thy days may be prolonged.
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
11.13 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 11.14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16 Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 11.17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you. 11.18 Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20 And thou shalt write them upon the door-posts of thy house, and upon thy gates; 11.21 that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.
33.26 There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies.' ' None |
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2. Hebrew Bible, Exodus, 13.14, 13.16, 15.3, 15.26, 28.36 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Christians, amulet use • Egypt, amulets • Jewish elite rhetoric, amulets and tefillin • Jews, amulet use • amulet • amulet users, named • amulet users, self-understanding of • amulets • amulets, Jewish elite rhetoric on • amulets, Palestinian Jewish • amulets, contents of • elite rhetoric, amulets • exorcism and demons, amulets • gemstone amulets • inscriptions, Aramaic and Hebrew, amulets • inscriptions, Samaritan, amulets as tefillin • jewelry amulets • jewelry amulets, pendants • jewelry amulets, rings • much-suffering eye (polypathēs ophthalmos), Nirim amulets • papyri amulets • prayers, amulets
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 32, 33, 40, 41, 42, 43, 51, 53, 54, 55, 56, 186, 194; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 86; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 36, 112; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 102
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13.14 וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃
13.16 וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃
15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.26 וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃
28.36 וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַיהוָה׃'' None | sup>
13.14 And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;
13.16 And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’
15.3 The LORD is a man of war, The LORD is His name.
15.26 and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’
28.36 And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD.'' None |
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3. Hebrew Bible, Numbers, 10.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • amulet • elite rhetoric, amulets • gemstone amulets • jewelry amulets, pendants • jewelry amulets, rings • prayers, amulets
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 40, 42, 43, 53; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 102
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10.35 וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃'' None | sup>
10.35 And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’'' None |
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4. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • amulets, Palestinian Jewish • exorcism and demons, amulets • much-suffering eye (polypathēs ophthalmos), Nirim amulets • prayers, amulets
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 55; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 35
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5. Hebrew Bible, Isaiah, 37.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • amulet users, named • amulets, Genizah • inscriptions, Aramaic and Hebrew, amulets
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 50; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 54
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37.16 יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃'' None | sup>
37.16 ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.'' None |
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6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amulets • amulets,
Found in books: Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 137; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 119
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7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • amulets • amulets, • amulets, contents of
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 129; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56
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8. Anon., Testament of Solomon, 1.5, 1.7 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • amulet • jewelry amulets, rings
Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 126; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 109
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1.7 Testament of Solomon, son of David, who was king in Jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. By means of them also he wrought all the transcendent works of the Temple. Telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage Solomon. Blessed art thou, O Lord God, who didst give Solomon such authority. Glory to thee and might unto the ages. Amen.' ' None |
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9. Septuagint, 2 Maccabees, 12.40 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jewish elite rhetoric, amulets and tefillin • Jews, used amulets • amulets • amulets, Jewish elite rhetoric on • amulets, definition of • amulets, names inscribed in • amulets, recipes for • icon, amulets as
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 57; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 101; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 185
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12.40 Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.'"" None |
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10. Josephus Flavius, Jewish Antiquities, 8.46-8.47, 8.49 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • amulets • jewelry amulets, rings
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 44; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 125
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8.46 καὶ αὕτη μέχρι νῦν παρ' ἡμῖν ἡ θεραπεία πλεῖστον ἰσχύει: ἱστόρησα γάρ τινα ̓Ελεάζαρον τῶν ὁμοφύλων Οὐεσπασιανοῦ παρόντος καὶ τῶν υἱῶν αὐτοῦ καὶ χιλιάρχων καὶ ἄλλου στρατιωτικοῦ πλήθους ὑπὸ τῶν δαιμονίων λαμβανομένους ἀπολύοντα τούτων. ὁ δὲ τρόπος τῆς θεραπείας τοιοῦτος ἦν:" "8.47 προσφέρων ταῖς ῥισὶ τοῦ δαιμονιζομένου τὸν δακτύλιον ἔχοντα ὑπὸ τῇ σφραγῖδι ῥίζαν ἐξ ὧν ὑπέδειξε Σολόμων ἔπειτα ἐξεῖλκεν ὀσφρομένῳ διὰ τῶν μυκτήρων τὸ δαιμόνιον, καὶ πεσόντος εὐθὺς τἀνθρώπου μηκέτ' εἰς αὐτὸν ἐπανήξειν ὥρκου, Σολόμωνός τε μεμνημένος καὶ τὰς ἐπῳδὰς ἃς συνέθηκεν ἐκεῖνος ἐπιλέγων." "
8.49 γινομένου δὲ τούτου σαφὴς ἡ Σολόμωνος καθίστατο σύνεσις καὶ σοφία δι' ἣν, ἵνα γνῶσιν ἅπαντες αὐτοῦ τὸ μεγαλεῖον τῆς φύσεως καὶ τὸ θεοφιλὲς καὶ λάθῃ μηδένα τῶν ὑπὸ τὸν ἥλιον ἡ τοῦ βασιλέως περὶ πᾶν εἶδος ἀρετῆς ὑπερβολή, περὶ τούτων εἰπεῖν προήχθημεν."" None | sup>
8.46 and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47 He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.
8.49 and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.'' None |
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11. Mishnah, Shabbat, 8.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jews, used amulets • amulets • amulets, definition of • amulets, names inscribed in • amulets, recipes for • icon, amulets as
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 57; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 101
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8.2 הַמּוֹצִיא חֶבֶל, כְּדֵי לַעֲשׂוֹת אֹזֶן לְקֻפָּה. גֶּמִי, כְּדֵי לַעֲשׂוֹת תְּלַאי לְנָפָה וְלִכְבָרָה. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לִטֹּל מִמֶּנּוּ מִדַּת מִנְעָל לְקָטָן. נְיָר, כְּדֵי לִכְתֹּב עָלָיו קֶשֶׁר מוֹכְסִין. וְהַמּוֹצִיא קֶשֶׁר מוֹכְסִין, חַיָּב. נְיָר מָחוּק, כְּדֵי לִכְרֹךְ עַל פִּי צְלוֹחִית קְטַנָּה שֶׁל פַּלְיָטוֹן:'' None | sup>
8.2 One who carries out rope, as much as is required for making a handle for a basket; A reed cord: as much as is required for making a hanger for a sifter or a sieve. Rabbi Judah says: as much as is required for taking the measure of a child's shoe. Paper, in order to write a tax-collector’s receipt on it. And one who carries out a tax-collector’s receipt is liable. Erased paper, as much as is required to wrap round a small vial of perfume."" None |
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12. Mishnah, Yoma, 3.8, 4.1, 6.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • amulets • amulets, Genizah
Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 71; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 58
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3.8 בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
4.1 טָרַף בַּקַּלְפִּי וְהֶעֱלָה שְׁנֵי גוֹרָלוֹת. אֶחָד כָּתוּב עָלָיו לַשֵּׁם וְאֶחָד כָּתוּב עָלָיו לַעֲזָאזֵל. הַסְּגָן בִּימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. אִם שֶׁל שֵׁם עָלָה בִימִינוֹ, הַסְּגָן אוֹמֵר לוֹ, אִישִׁי כֹהֵן גָּדוֹל, הַגְבֵּהַּ יְמִינֶךָ. וְאִם שֶׁל שֵׁם עָלָה בִשְׂמֹאלוֹ, רֹאשׁ בֵּית אָב אוֹמֵר לוֹ, אִישִׁי כֹהֵן גָּדוֹל, הַגְּבֵּהַּ שְׂמֹאלֶךָ. נְתָנוֹ עַל שְׁנֵי הַשְּׂעִירִים וְאוֹמֵר, לַיְיָ חַטָּאת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר חַטָּאת, אֶלָּא לַיְיָ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
6.2 בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:'' None | sup>
3.8 He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
4.1 He shook the urn and brought up the two lots. On one was inscribed: “For the Name”, and on the other: “For Azazel.” The deputy high priest was at his right hand, the head of the ministering family at his left. If the lot “For the Name” came up in his right hand, the deputy high priest would say to him: “Sir, high priest, raise your right hand!” And if the lot “For the Name” came up in his left hand, the head of the family would say: “Sir high priest, raise your left hand!” Then he placed them on the two goats and said: “A sin-offering for the Lord!” Rabbi Ishmael said: he did not need to say, “a sin-offering”, but just “for the Lord.” And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
6.2 He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”'' None |
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13. Plutarch, Pericles, 38.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • amulets • amulets,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 147; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 248; Parker (2005), Polytheism and Society at Athens, 124
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38.2 ὁ γοῦν Θεόφραστος ἐν τοῖς Ἠθικοῖς διαπορήσας εἰ πρὸς τὰς τύχας τρέπεται τὰ ἤθη καὶ κινούμενα τοῖς τῶν σωμάτων πάθεσιν ἐξίσταται τῆς ἀρετῆς, ἱστόρηκεν ὅτι νοσῶν ὁ Περικλῆς ἐπισκοπουμένῳ τινὶ τῶν φίλων δείξειε περίαπτον ὑπὸ τῶν γυναικῶν τῷ τραχήλῳ περιηρτημένον, ὡς σφόδρα κακῶς ἔχων ὁπότε καὶ ταύτην ὑπομένοι τὴν ἀβελτερίαν.'' None | sup>
38.2 Certain it is that Theophrastus, in his Ethics, querying whether one’s character follows the bent of one’s fortunes and is forced by bodily sufferings to abandon its high excellence, records this fact, that Pericles, as he lay sick, showed one of his friends who was come to see him an amulet that the women had hung round his neck, as much as to say that he was very badly off to put up with such folly as that.'' None |
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14. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • amulets, • amulets, adjurations on • amulets, xiii, • bulla (amulet) • lunula (girl’s amulet)
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 76; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 144; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 50; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 69; Mueller (2002), Roman Religion in Valerius Maximus, 155
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15. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Christian elite rhetoric, amulets • amulets • amulets, Christian elite rhetoric on • jewelry amulets, rings
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 25; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 125, 198
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85.3 He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you expound it of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him the dignity; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God— who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven — is overcome and subdued. But though you exorcise any demon in the name of any of those who were among you— either kings, or righteous men, or prophets, or patriarchs — it will not be subject to you. But if any of you exorcise it in the name of the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David commands to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded us to love even our enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11"" None |
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16. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • amulet • amulets • amulets, Palestinian Jewish
Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 80; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 29, 125
| 62a תניא אמר רבי עקיבא פעם אחת נכנסתי אחר ר\' יהושע לבית הכסא ולמדתי ממנו ג\' דברים למדתי שאין נפנין מזרח ומערב אלא צפון ודרום ולמדתי שאין נפרעין מעומד אלא מיושב ולמדתי שאין מקנחין בימין אלא בשמאל אמר ליה בן עזאי עד כאן העזת פניך ברבך א"ל תורה היא וללמוד אני צריך,תניא בן עזאי אומר פעם אחת נכנסתי אחר רבי עקיבא לבית הכסא ולמדתי ממנו ג\' דברים למדתי שאין נפנין מזרח ומערב אלא צפון ודרום ולמדתי שאין נפרעין מעומד אלא מיושב ולמדתי שאין מקנחין בימין אלא בשמאל אמר לו ר\' יהודה עד כאן העזת פניך ברבך אמר לו תורה היא וללמוד אני צריך,רב כהנא על גנא תותיה פורייה דרב שמעיה דשח ושחק ועשה צרכיו אמר ליה דמי פומיה דאבא כדלא שריף תבשילא א"ל כהנא הכא את פוק דלאו אורח ארעא אמר לו תורה היא וללמוד אני צריך,מפני מה אין מקנחין בימין אלא בשמאל אמר רבא מפני שהתורה ניתנה בימין שנאמר (דברים לג, ב) מימינו אש דת למו רבה בר בר חנה אמר מפני שהיא קרובה לפה ור\' שמעון בן לקיש אמר מפני שקושר בה תפילין רב נחמן בר יצחק אמר מפני שמראה בה טעמי תורה,כתנאי רבי אליעזר אומר מפני שאוכל בה ר\' יהושע אומר מפני שכותב בה ר\' עקיבא אומר מפני שמראה בה טעמי תורה,א"ר תנחום בר חנילאי כל הצנוע בבית הכסא נצול משלשה דברים מן הנחשים ומן העקרבים ומן המזיקין ויש אומרים אף חלומותיו מיושבים עליו,ההוא בית הכסא דהוה בטבריא כי הוו עיילי ביה בי תרי אפי\' ביממא מתזקי רבי אמי ורבי אסי הוו עיילי ביה חד וחד לחודיה ולא מתזקי אמרי להו רבנן לא מסתפיתו אמרי להו אנן קבלה גמירינן קבלה דבית הכסא צניעותא ושתיקותא קבלה דיסורי שתיקותא ומבעי רחמי,אביי מרביא ליה אמיה אמרא למיעל בהדיה לבית הכסא ולרביא ליה גדיא שעיר בשעיר מיחלף,רבא מקמי דהוי רישא מקרקשא ליה בת רב חסדא אמגוזא בלקנא בתר דמלך עבדא ליה כוותא ומנחא ליה ידא ארישיה,אמר עולא אחורי הגדר נפנה מיד ובבקעה כל זמן שמתעטש ואין חברו שומע איסי בר נתן מתני הכי אחורי הגדר כל זמן שמתעטש ואין חברו שומע ובבקעה כל זמן שאין חברו רואהו,מיתיבי יוצאין מפתח בית הבד ונפנין לאחורי הגדר והן טהורין,בטהרות הקלו,ת"ש כמה ירחקו ויהיו טהורין כדי שיהא רואהו שאני אוכלי טהרות דאקילו בהו רבנן,רב אשי אמר מאי כל זמן שאין חברו רואה דקאמר איסי בר נתן כל זמן שאין חברו רואה את פרועו אבל לדידיה חזי ליה,ההוא ספדנא דנחית קמיה דרב נחמן אמר האי צנוע באורחותיו הוה א"ל רב נחמן את עיילת בהדיה לבית הכסא וידעת אי צנוע אי לא דתניא אין קורין צנוע אלא למי שצנוע בבית הכסא,ורב נחמן מאי נפקא ליה מיניה משום דתניא כשם שנפרעין מן המתים כך נפרעין מן הספדנין ומן העונין אחריהן,תנו רבנן איזהו צנוע זה הנפנה בלילה במקום שנפנה ביום,איני והאמר רב יהודה אמר רב לעולם ינהיג אדם את עצמו שחרית וערבית כדי שלא יהא צריך להתרחק ותו רבא ביממא הוה אזיל עד מיל ובליליא א"ל לשמעיה פנו לי דוכתא ברחובה דמתא וכן אמר ליה רבי זירא לשמעיה חזי מאן דאיכא אחורי בית חבריא דבעינא למפני לא תימא במקום אלא אימא כדרך שנפנה ביום,רב אשי אמר אפילו תימא במקום לא נצרכה אלא לקרן זוית,גופא אמר רב יהודה אמר רב לעולם ינהיג אדם את עצמו שחרית וערבית כדי שלא יהא צריך להתרחק,תניא נמי הכי בן עזאי אומר השכם וצא הערב וצא כדי שלא תתרחק משמש ושב ואל תשב ותמשמש שכל היושב וממשמש אפי\' עושין כשפים באספמיא באין עליו,ואי אנשי ויתיב ואח"כ משמש מאי תקנתיה כי קאי לימא הכי לא לי לא לי לא תחים ולא תחתים לא הני ולא מהני לא חרשי דחרשא ולא חרשי דחרשתא'' None | 62a It was taught in a baraita in tractate Derekh Eretz that Rabbi Akiva said: I once entered the bathroom after my teacher Rabbi Yehoshua, and I learned three things from observing his behavior: I learned that one should not defecate while facing east and west, but rather while facing north and south; I learned that one should not uncover himself while standing, but while sitting, in the interest of modesty; and I learned that one should not wipe with his right hand, but with his left. Ben Azzai, a student of Rabbi Akiva, said to him: You were impertinent to your teacher to that extent that you observed that much? He replied: It is Torah, and I must learn.,Similarly, we learned in a baraita: Ben Azzai said: I once entered a bathroom after Rabbi Akiva, and I learned three things from observing his behavior: I learned that one should not defecate while facing east and west, but rather while facing north and south; I learned that one should not uncover himself while standing, but while sitting; and I learned that one should not wipe with his right hand, but with his left. Rabbi Yehuda said to him: You were impertinent to your teacher to that extent? He replied: It is Torah, and I must learn.,On a similar note, the Gemara relates that Rav Kahana entered and lay beneath Rav’s bed. He heard Rav chatting and laughing with his wife, and seeing to his needs, i.e., having relations with her. Rav Kahana said to Rav: The mouth of Abba, Rav, is like one whom has never eaten a cooked dish, i.e., his behavior was lustful. Rav said to him: Kahana, you are here? Leave, as this is an undesirable mode of behavior. Rav Kahana said to him: It is Torah, and I must learn.,The Gemara asks: Why must one not wipe himself with his right hand, but with his left? Rava said: Because the Torah was given with the right hand, as it is stated: “At His right hand was a fiery law unto them” (Deuteronomy 33:2). Rabba bar bar Ḥana said: Because the right hand is close to the mouth, i.e., people eat with the right hand. And Rabbi Shimon ben Lakish said: Because one ties the phylacteries onto his left hand with his right hand. Rav Naḥman bar Yitzḥak said: Because one points to the cantillation notes of the Torah with his right hand.,The Gemara notes that this is parallel to a tannaitic dispute: Rabbi Eliezer says: One is forbidden to wipe himself with his right hand because he eats with it. Rabbi Yehoshua says: Because he writes with it. Rabbi Akiva says: Because he points to the notes of the Torah with it.,Rabbi Tanḥum bar Ḥanilai said: Anyone who is modest in the bathroom will be saved from three things: From snakes, from scorpions and from demons. And some say that even his dreams will be settling for him.,The Gemara relates: There was a particular bathroom in the city of Tiberias, where, when two would enter it, even during the day, they would be harmed by demons. When Rabbi Ami and Rabbi Asi would each enter alone, they were not harmed. The Sages said to them: Aren’t you afraid? Rabbi Ami and Rabbi Asi said to them: We have learned through tradition: The tradition to avoid danger in the bathroom is to conduct oneself with modesty and silence. The tradition to end suffering is with silence and prayer.,Because fear of demons in bathrooms was pervasive, the Gemara relates: Abaye’s mother raised a lamb to accompany him to the bathroom. The Gemara objects: She should have raised a goat for him. The Gemara responds: A goat could be interchanged with a goat-demon. Since both the demon and the goat are called sa’ir, they were afraid to bring a goat to a place frequented by demons.,Before Rava became the head of the yeshiva, his wife, the daughter of Rav Ḥisda, would rattle a nut in a copper vessel for him. This was in order to fend off demons when he was in the bathroom. After he was chosen to preside as head of the yeshiva, he required an additional degree of protection, so she constructed a window for him, opposite where he would defecate, and placed her hand upon his head.,With regard to where one may or may not go to defecate, Ulla said: Behind a fence, one need not distance himself from people and may defecate immediately. In a valley or open field, one must distance himself sufficiently so that if he passes wind, no one will hear him. Isi bar Natan taught as follows: Behind a fence one must distance himself sufficiently so that if he passes wind another does not hear him, and in a valley, one must distance himself sufficiently so that no one can see him.,The Gemara raises an objection based on what we learned in a mishna in Teharot: Physical laborers, who usually fall into the category of am ha’aretz and are not generally cautious with regard to the laws of ritual purity, exit from the entrance of the olive press, defecate behind the fence, and are ritually pure. There is no reason to be concerned that they might become impure in the interim. This indicates that a greater distance is unnecessary.,The Gemara responds: With regard to the laws of ritual purity, they were lenient. To ensure maintece of purity, they were lenient and did not require a greater distance.,Come and hear from what we learned: How far may workers distance themselves, and the fruit and oil will remain pure? They may distance themselves only so far that he still sees him. This contradicts the opinion of Isi bar Natan, who required them to distance themselves sufficiently that they may not be seen. The Gemara responds: Those who eat in purity are different, as the Sages were lenient with them.,Rav Ashi said: What is the meaning of: So long as another does not see him, which was the standard that Isi bar Natan said? Sufficient that another person cannot see his nakedness, although he does see him.,The Gemara relates: There was a particular eulogizer who went to eulogize an important person in the presence of Rav Naḥman. of the deceased, he said: This man was modest in his ways. Rav Naḥman said to him: Did you go to the bathroom with him and know whether or not he was modest? As we learned in a baraita: One can only describe as modest one who is modest even in the bathroom, when no one else is there.,The Gemara asks: And what difference did it make to Rav Naḥman, that he was so insistent upon the details of whether or not this man was modest? The Gemara answers: Because it was taught in a baraita: Just as the deceased are punished, so too are the eulogizers and those who answer after them.The deceased are punished for transgressions committed in their lifetimes. The eulogizers and those who answer are punished for accepting the attribution of virtues that the deceased did not possess.,The Sages taught in a baraita: Who is a modest person? One who defecates at night where he defecates during the day, i.e., who distances himself at night, in order to relieve himself, no less than he distances himself during the day.,The Gemara challenges: Is that so? Didn’t Rav Yehuda say that Rav said: One must always accustom himself to defecate in the morning and at night, when it is dark, so that he will not need to distance himself? Moreover, during the day, Rava would go up to a mil outside the city, and at night he would tell his servant: Clear a place for me in the city street. And so too, Rabbi Zeira told his servant: See who is behind the study hall, as I need to defecate. These Sages did not defecate at night in the same place where they defecated during the day. Rather, emend the statement and say as follows: In the manner that one defecates during the day, i.e. he should conduct himself at night with the same degree of modesty with which he removes his clothing when defecating during the day.,Rav Ashi said: Even if you say that the text can remain as it was: Where he defecates during the day, it was only necessary in the case of a corner, where one may conceal himself. In the interest of modesty, he should go around the corner at night, just as he does during the day.,The Gemara discusses the matter itself. Rav Yehuda said that Rav said: One must always accustom himself to defecate early in the morning and late at night so that he will not need to distance himself.,That opinion was also taught in a baraita: Ben Azzai said: Rise early in the morning and go defecate, wait for evening and go defecate, so that you will not need to distance yourself. He also said: Touch around the anus first to assist in the opening of orifices and then sit; do not sit and then touch, for anyone who sits and then touches, even if sorcery is performed in a distant place like Aspamia, the sorcery will come upon him.,The Gemara says: And if one forgets and sits and then touches, what is his remedy? When he stands, he should recite the following incantation: Not for me, not for me, neither taḥim nor taḥtim, types of sorcery, neither these nor from these, neither the sorcery of a sorcerer nor the sorcery of a sorceress.'' None |
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17. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • amulet • amulets, Palestinian Jewish
Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 45, 47, 48; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 34
68a והא ר\' עקיבא מר\' יהושע גמיר לה והתניא כשחלה ר\' אליעזר נכנסו ר\' עקיבא וחביריו לבקרו הוא יושב בקינוף שלו והן יושבין בטרקלין שלו,ואותו היום ע"ש היה ונכנס הורקנוס בנו לחלוץ תפליו גער בו ויצא בנזיפה אמר להן לחביריו כמדומה אני שדעתו של אבא נטרפה אמר להן דעתו ודעת אמו נטרפה היאך מניחין איסור סקילה ועוסקין באיסור שבות,כיון שראו חכמים שדעתו מיושבת עליו נכנסו וישבו לפניו מרחוק ד\' אמות,א"ל למה באתם א"ל ללמוד תורה באנו א"ל ועד עכשיו למה לא באתם א"ל לא היה לנו פנאי אמר להן תמיה אני אם ימותו מיתת עצמן אמר לו ר\' עקיבא שלי מהו אמר לו שלך קשה משלהן,נטל שתי זרועותיו והניחן על לבו אמר אוי לכם שתי זרועותיי שהן כשתי ספרי תורה שנגללין הרבה תורה למדתי והרבה תורה לימדתי הרבה תורה למדתי ולא חסרתי מרבותי אפילו ככלב המלקק מן הים הרבה תורה לימדתי ולא חסרוני תלמידי אלא כמכחול בשפופרת,ולא עוד אלא שאני שונה שלש מאות הלכות בבהרת עזה ולא היה אדם ששואלני בהן דבר מעולם ולא עוד אלא שאני שונה שלש מאות הלכות ואמרי לה שלשת אלפים הלכות בנטיעת קשואין ולא היה אדם שואלני בהן דבר מעולם חוץ מעקיבא בן יוסף,פעם אחת אני והוא מהלכין היינו בדרך אמר לי רבי למדני בנטיעת קשואין אמרתי דבר אחד נתמלאה כל השדה קשואין אמר לי רבי למדתני נטיעתן למדני עקירתן אמרתי דבר אחד נתקבצו כולן למקום אחד,אמרו לו הכדור והאמוס והקמיע וצרור המרגליות ומשקולת קטנה מהו אמר להן הן טמאין וטהרתן במה שהן,מנעל שעל גבי האמוס מהו אמר להן הוא טהור ויצאה נשמתו בטהרה עמד רבי יהושע על רגליו ואמר הותר הנדר הותר הנדר,למוצאי שבת פגע בו רבי עקיבא מן קיסרי ללוד היה מכה בבשרו עד שדמו שותת לארץ פתח עליו בשורה ואמר (מלכים ב ב, יב) אבי אבי רכב ישראל ופרשיו הרבה מעות יש לי ואין לי שולחני להרצותן,אלמא מרבי אליעזר גמרה גמרה מרבי אליעזר ולא סברה הדר גמרה מרבי יהושע ואסברה ניהליה,היכי עביד הכי והאנן תנן העושה מעשה חייב להתלמד שאני דאמר מר (דברים יח, ט) לא תלמד לעשות לעשות אי אתה למד אבל אתה למד להבין ולהורות:,| 68a The Gemara asks: And did Rabbi Akiva learn these halakhot from Rabbi Yehoshua? But isn’t it taught in a baraita: When Rabbi Eliezer took ill, Rabbi Akiva and his colleagues came to visit him. He was sitting on his canopied bed bekinof , and they were sitting in his parlor biteraklin; they did not know if he would be able to receive them, due to his illness.,And that day was Shabbat eve, and Rabbi Eliezer’s son Hyrcanus entered to remove his phylacteries, as phylacteries are not worn on Shabbat. His father berated him, and he left reprimanded. Hyrcanus said to his father’s colleagues: It appears to me that father went insane, since he berated me for no reason. Rabbi Eliezer heard this and said to them: He, Hyrcanus, and his mother went insane. How can they neglect Shabbat preparations with regard to prohibitions punishable by stoning, such as lighting the candles and preparing hot food, and engage in preparations concerning prohibitions by rabbinic decree, such as wearing phylacteries on Shabbat?,Since the Sages perceived from this retort that his mind was stable, they entered and sat before him at a distance of four cubits, as he was ostracized (see Bava Metzia 59b). It is forbidden to sit within four cubits of an ostracized person.,Rabbi Eliezer said to them: Why have you come? They said to him: We have come to study Torah, as they did not want to say that they came to visit him due to his illness. Rabbi Eliezer said to them: And why have you not come until now? They said to him: We did not have spare time. Rabbi Eliezer said to them: I would be surprised if these Sages die their own death, i.e., a natural death. Rather, they will be tortured to death by the Romans. Rabbi Akiva said to him: How will my death come about? Rabbi Eliezer said to him: Your death will be worse than theirs, as you were my primary student and you did not come to study.,Rabbi Eliezer raised his two arms and placed them on his heart, and he said: Woe to you, my two arms, as they are like two Torah scrolls that are now being rolled up, and will never be opened again. I have learned much Torah, and I have taught much Torah. I have learned much Torah, and I have not taken away from my teachers, i.e., I have not received from their wisdom, even like a dog lapping from the sea. I have taught much Torah, and my students have taken away from me, i.e., they have received from my wisdom, only like the tiny amount that a paintbrush removes from a tube of paint.,Moreover, I can teach three hundred halakhot with regard to a snow-white leprous mark bebaheret, but no person has ever asked me anything about them. He could not find a student who could fully understand him in those matters. Moreover, I can teach three hundred halakhot, and some say that Rabbi Eliezer said three thousand halakhot, with regard to the planting of cucumbers by sorcery, but no person has ever asked me anything about them, besides Akiva ben Yosef.,Rabbi Eliezer described the incident: Once he and I were walking along the way, and he said to me: My teacher, teach me about the planting of cucumbers. I said one statement of sorcery, and the entire field became filled with cucumbers. He said to me: My teacher, you have taught me about planting them; teach me about uprooting them. I said one statement and they all were gathered to one place.,After these comments, the Sages asked him questions of halakha: What is the halakha, with regard to ritual impurity, of a ball made of leather and stuffed with rags, and likewise a last, the frame on which a shoe is fashioned, which is made of leather and stuffed with rags, and likewise an amulet wrapped in leather, and a pouch for pearls, wrapped in leather, and a small weight, which is wrapped in leather? Rabbi Eliezer said to them: They are susceptible to impurity, and their purification is effected by immersing them in a ritual bath as they are, as there is no need to open them up.,They asked him further: What is the halakha with regard to a shoe that is on a last? Is it considered a complete vessel, which needs no further preparation, and is therefore susceptible to impurity? Rabbi Eliezer said to them: It is pure, and with this word, his soul left him in purity. Rabbi Yehoshua stood on his feet and said: The vow is permitted; the vow is permitted; i.e., the ostracism that was placed on Rabbi Eliezer is removed.,Rabbi Akiva was not present at the time of his death. At the conclusion of Shabbat, Rabbi Akiva encountered the funeral procession on his way from Caesarea to Lod. Rabbi Akiva was striking his flesh in terrible anguish and regret until his blood flowed to the earth. He began to eulogize Rabbi Eliezer in the row of those comforting the mourners, and said: “My father, my father, the chariot of Israel and its horsemen” (II\xa0Kings 2:12). I have many coins, but I do not have a money changer to whom to give them, i.e., I have many questions, but after your death I have no one who can answer them.,The Gemara returns to the matter at hand: Apparently, Rabbi Akiva learned the halakhot of gathering cucumbers through sorcery from Rabbi Eliezer, not from Rabbi Yehoshua. The Gemara answers: He learned it from Rabbi Eliezer but he did not understand it. Later he learned it from Rabbi Yehoshua, and Rabbi Yehoshua explained it to him.,The Gemara asks: How could Rabbi Eliezer have performed that act of sorcery? But didn’t we learn in the mishna that one who performs an act of sorcery is liable? The Gemara answers: Performing sorcery not in order to use it, but in order to teach oneself the halakhot is different, and it is permitted; as the Master says that it is derived from the verse: “You shall not learn to do like the abominations of those nations. There shall not be found among you…one who uses divination, a soothsayer, an enchanter, or a sorcerer” (Deuteronomy 18:9–10), so that you shall not learn, i.e., it is prohibited for you to learn, in order to do, but you may learn, i.e., it is permitted for you to learn, in order to understand the matter yourself and teach it to others.,'' None | |
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18. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jewish elite rhetoric, amulets and tefillin • Jews, used amulets • amulet • amulets • amulets, Jewish elite rhetoric on • amulets, Palestinian Jewish • amulets, definition of • amulets, names inscribed in • amulets, recipes for • icon, amulets as
Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 80; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 101; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 186; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 29, 32, 33
61b בשיר ובטבעת ויצא בו ברשות הרבים משום מראית העין,והתניא איזהו קמיע מומחה כל שריפא ג\' בני אדם כאחד,לא קשיא הא למחויי גברא הא למחויי קמיעא,אמר רב פפא פשיטא לי תלת קמיע לתלת גברי תלתא תלתא זימני איתמחי גברא ואתמחי קמיע תלתא קמיע לתלתא גברי חד חד זימנא גברא איתמחי קמיעא לא איתמחי חד קמיע לתלתא גברי קמיעא איתמחי גברא לא איתמחי,בעי רב פפא תלתא קמיע לחד גברא מאי קמיעא ודאי לא איתמחי גברא איתמחי או לא איתמחי מי אמרינן הא אסי ליה או דילמא מזלא דהאי גברא הוא דקא מקבל כתבא תיקו.,איבעיא להו קמיעין יש . בהן משום קדושה או דילמא אין בהן משום קדושה למאי הילכתא אילימא לאצולינהו מפני הדליקה ת"ש הברכות והקמיעין אע"פ שיש בהן אותיות ומענינות הרבה שבתורה אין מצילין אותן מפני הדליקה ונשרפים במקומן,אלא לענין גניזה ת"ש * היה כתוב על ידות הכלים ועל כרעי המטה יגוד ויגנזנו,אלא ליכנס בהן בבית הכסא מאי יש בהן קדושה ואסיר או דילמא אין בהן קדושה ושרי ת"ש ולא בקמיע בזמן שאינו מן המומחה הא מן המומחה נפיק,ואי אמרת קמיעין יש בהן משום קדושה זמנין דמיצטריך לבית הכסא ואתי לאיתויינהו ד\' אמות ברה"ר הכא במאי עסקינן בקמיע של עיקרין,והתניא אחד קמיע של כתב ואחד קמיע של עיקרין אלא הכא במאי עסקינן בחולה שיש בו סכנה והתניא אחד חולה שיש בו סכנה ואחד חולה שאין בו סכנה,אלא כיון דמסי אף על גב דנקיט ליה בידיה נמי שפיר דמי'67a לאשתא תילתא לייתי שבעה סילוי משבעה דיקלי ושבעה ציבי משבעה כשורי ושבעה סיכי משבעה גשורי ושבעה קטימי משבעה תנורי ושבעה עפרי משבעה סנרי ושבעה כופרי משבעה ארבי ושבעה בוני כמוני ושבעה ביני מדיקנא דכלבא סבא ולציירינהו בחללא דבי צוארא בנירא ברקא,א"ר יוחנן לאשתא צמירתא לישקל סכינא דכולא פרזלא וליזל להיכא דאיכא וורדינא וליקטר ביה נירא ברקא,יומא קמא ליחרוק ביה פורתא ולימא (שמות ג, ב) וירא מלאך ה\' אליו וגו\' למחר ליחרוק ביה פורתא ולימא (שמות ג, ג) ויאמר משה אסורה נא ואראה למחר ליחרוק ביה פורתא ולימא (שמות ג, ד) וירא ה\' כי סר לראות וגו\',א"ל רב אחא בריה דרבא לרב אשי ולימא (שמות ג, ה) ויאמר אל תקרב הלום וגו\' אלא ליומא קמא לימא וירא מלאך ה\' אליו וגו\' ויאמר משה וגו\' ולמחר לימא וירא ה\' כי סר לראות ולמחר ויאמר (ה\') אל תקרב הלום,וכי פסק ליה ליתתיה ולפסקי ולימא הכי הסנה הסנה לאו משום דגביהת מכל אילני אשרי הקב"ה שכינתיה עלך אלא משום דמייכת מכל אילני אשרי קודשא בריך הוא שכינתיה עלך וכי היכי דחמיתיה אשתא לחנניה מישאל ועזריה ועריקת מן קדמוהי כן תחמיניה אשתא לפלוני בר פלונית ותיערוק מן קדמוהי,לסימטא לימא הכי בז בזייה מס מסייא כס כסייה שרלאי ואמרלאי אלין מלאכי דאישתלחו מארעא דסדום ולאסאה שחינא כאיבין בזך בזיך בזבזיך מסמסיך כמון כמיך עיניך ביך עינך ביך אתריך בך זרעיך כקלוט וכפרדה דלא פרה ולא רביא כך לא תפרה ולא תרבה בגופיה דפלוני בר פלונית,לכיפה לימא הכי חרב שלופה וקלע נטושה לא שמיה יוכב חולין מכאובין,לשידא לימא הכי הוית דפקיק דפקיק הוית ליטא תבור ומשומת בר טיט בר טמא בר טינא כשמגז מריגז ואיסטמאי,לשידא דבית הכסא לימא הכי אקרקפי דארי ואאוסי דגורייתא אשכחתון לשידאי בר שיריקא פנדא במישרא דכרתי חבטיה בלועא דחמרא חטרתיה:,ובני מלכים בזגין: מאן תנא א"ר אושעיא רבי שמעון היא דאמר . כל ישראל בני מלכים הם רבא אמר באריג בכסותו ודברי הכל:,| 61b to a bracelet or a ring and go out with it into the public domain. The reason for the prohibition is due to the appearance of transgression, as, in that case, it appears that he is wearing the amulet strictly for ornamental purposes, which is prohibited.,With regard to the definition of an effective amulet as one which healed one person three times, the Gemara raises an objection. Wasn’t it taught in a baraita: Which is an effective amulet; any amulet that healed three people as one?,The Gemara answers: This is not difficult. This, where it was taught in the baraita that the amulet must have healed three different people, is referring to proving the expertise of the man who wrote it. Once his amulets have proven themselves by healing three different people stricken with different illnesses, clearly the one who wrote them is an expert. That, where it was taught in the Tosefta that even if the amulet healed one person three times, is referring to proving that the amulet is effective in fulfilling its designated purpose.,Rav Pappa said: It is obvious to me in a case where three amulets were written for three people and effectively healed each three times that both the man who wrote them is proven an expert and the amulet is proven effective. Likewise, it is obvious to me that in the case of one who writes three amulets for three people and healed each one time, the man is proven to be an expert; however, the amulet is not proven effective. Similarly, if one wrote one amulet for three people and it healed them, the amulet is proven effective, while the man who wrote it is not thereby proven an expert.,Rav Pappa raised a dilemma: Three amulets for one person, what is the status of the amulet and the one who wrote it in that case? The amulet is certainly not proven effective; however, with regard to the man who wrote it, is he proven an expert or is he not proven an expert? This is the dilemma: Do we say that the person is an expert since the amulet that he wrote healed the person who was ill? Or, perhaps we say that it was the fortune of that sick man who received the influence of the writing of the amulet, but a different person would not be healed? The Gemara concludes: Let this dilemma stand unresolved.,A dilemma was raised before the Sages: Do amulets have an element of sanctity, or perhaps they have no element of sanctity? The Gemara asks: With regard to what halakha is this dilemma relevant? If you say it is relevant with regard to rescuing them from fire on Shabbat, there is a clear resolution to the dilemma. Come and hear what was taught: The blessings and the amulets, even though there are letters of holy names and many matters that are in the Torah written in them, one may not rescue them from the fire, and they burn in their place.,Rather, the dilemma is relevant with regard to the matter of interment of sacred documents. Must an amulet no longer in use be buried, or may it be discarded? However, with regard to the matter of interment as well, come and hear a resolution from what was taught: If one of the names of God was written even on the handles of the vessels and even on legs of the bed, he must cut off the name and bury it, as one must be exacting with regard to the name of God, wherever it is written.,Rather, the dilemma was raised with regard to whether or not it is permitted to enter the bathroom with them. What is the halakha? Do they have sanctity, and it is therefore prohibited? Or, perhaps they have no sanctity, and it is permitted? Come and hear a resolution from that which we learned in our mishna: Nor with an amulet, when it is not from an expert. By inference: If it is from an expert, he may go out with it.,And, if you say that amulets have an element of sanctity, at times he will need to go to the bathroom, will be required to remove the amulets, forget that he removed them, and come to carry them four cubits in the public domain. Since the mishna did not address these complications, apparently amulets do not have an element of sanctity in that regard and one may enter the bathroom with them. The Gemara rejects this: With what we are dealing here? With an amulet made of herbal roots that certainly has no sanctity.,The Gemara asks: Wasn’t it taught in a baraita: This is the case with regard to both a written amulet and an amulet of herbal roots, indicating that their halakhot are equal? Rather, with what we are dealing here? With a person who is dangerously ill. Because of the life-threatening situation, he is permitted to enter the bathroom with his amulet, despite the resulting degradation of the Holy Name. Wasn’t it taught in the same baraita that the halakha applies to both a sick person who is dangerously ill and a sick person who is not dangerously ill, indicating that they share the same status in this regard?,Rather, since the amulet heals, even though he holds it in his hand, he may well go out with it too. In terms of healing, there is no difference whether the amulet is hanging around his neck or whether it is in his hand; just as they permitted him to wear it around his neck on Shabbat, so too they permitted him to carry it in his hand.'67a For tertian fever, which afflicts one every three days, let one bring seven thorns from seven palm trees, and seven slivers from seven beams, and seven pegs from seven bridges, and seven types of ashes from seven ovens, and seven types of dust from seven door sockets, the hole in which the hinge of the door revolves, and seven types of tar from seven boats, and seven cumin seeds, and seven hairs from the beard of an old dog, and let him bind it to the opening of the neckline of his garment with a thread made of hair.,Rabbi Yoḥa said: For healing a burning fever, let one take a knife that is made entirely of iron, including the handle, and let him go to a place where there is a bush and tie a string of hair to it.,On the first day, let him carve the bush a little, and recite: “And an angel of the Lord appeared to him in a flame of fire from within the bush and he looked and behold the bush was aflame in fire and the bush was not consumed” (Exodus 3:2). On the following day, let him carve the bush a little more and recite: “And Moses said: I will turn aside now, and see this great sight, why the bush is not burned” (Exodus 3:3). On the following day, let him carve the bush a little more and recite: “And the Lord saw that he turned aside to see and God called to him within the bush and said: Moses, Moses, and he said: Here I am” (Exodus 3:4).,Rav Aḥa, son of Rava, said to Rav Ashi: And let him say: “And the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy ground” (Exodus 3:5). This verse is more suited to be recited as an incantation to cure a fever. Rather, on the first day, let him recite the first two verses: “And an angel of the Lord appeared to him in a flame of fire from within the bush and he looked and behold the bush was aflame in fire and the bush was not consumed,” as well as, “And Moses said: I will turn aside now and see.” And on the following day, let him recite: “And the Lord saw that he turned aside to see.” And on the following day, let him recite: “And the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy ground” (Exodus 3:5).,And when he carves the bush, let him lower himself and cut it close to the ground, and recite as follows: The bush, the bush; not because you are higher than all trees did the Holy One, Blessed be He, rest His Divine Presence upon you. Rather, it is because you are lower than all trees did the Holy One, Blessed be He, rested His Divine Presence upon you. And just as the fire saw Haiah, Mishael, and Azariah and fled from before them, so too, let the fire of the fever see so-and-so, son of so-and-so, his mother, flee from before him.,For healing boils, let him recite as follows: Baz, Bazya, Mas, Masya, Kas, Kasya, Sharlai, and Amarlai, these are the angels who were sent from the land of Sodom and this was all in order to heal painful boils. Bazakh, Bazikh, Bazbazikh, Masmasikh, Kamon, Kamikh, may your appearance remain with you, may your appearance remain with you, i.e., the boils should not grow redder. May your place remain with you, i.e., they should not spread, may your, the boils’, seed be like one who is barren and like a mule that is not fruitful and does not multiply, so too, do not increase and do not multiply in the body of so-and-so, son of so-and-so.,For healing a wound, let him recite as follows: A drawn sword and a readied sling, its name shall not be ache, sickness, and pains.,To be saved from a demon, let him recite as follows: You were stopped up, stopped up you were. Cursed, broken, and excommunicated be the demon called bar Tit bar Tamei bar Tina as Shamgaz, Merigaz, and Istemai.,To be saved from the demon of the bathroom, let him recite as follows: On the head of a lion and on the nose of a lioness we found the demon named bar Shirika Panda. With a bed of leeks I felled him, and with the jaw of the donkey I struck him.,We learned in the mishna that princes may go out with bells, and the same is true for anyone else. The Gemara asks: Who is the tanna who holds that all people of Israel are permitted to conduct themselves like princes with regard to going out with precious ornaments? Rabbi Oshaya said: It is Rabbi Shimon, who said: All of Israel are princes. Therefore, precious ornaments are suitable for every person of Israel. They will neither remove them to show to others nor will they remove them due to concern that people will think them pretentious. Rava said: The mishna is referring to a case where the bell is woven into his garment, obviating the concern lest he remove it, and the halakha in the mishna is in accordance with the statements of all tanna’im, not merely the statement of Rabbi Shimon.,One may go out on Shabbat with a locust egg, and with a fox tooth, and with a nail from the crucified, for the purpose of healing; this is the statement of Rabbi Meir. The Rabbis prohibit using these remedies even during the week, due to the prohibition of following the ways of the Amorite. These are superstitious beliefs and the customs of gentiles from which one must distance oneself.,One may go out with a locust egg, as they use it as a talisman to cure an earache; and with a fox tooth, as they use it as a talisman for sleep; the tooth of a live fox for one who sleeps too much to wake him up, and the tooth of a dead fox for one who does not sleep. And one may go out with a nail from the crucified, as they use it as a talisman for curing infection.,We learned in the mishna that going out with those objects is permitted on Shabbat for the purpose of healing; this is the statement of Rabbi Meir.,With regard to the halakha in the mishna, the Gemara cites Abaye and Rava, who both said: Anything that contains an element of healing and seems to be effective does not contain an element of the prohibition against following the ways of the Amorite. There is no cause for suspicion of one who engages in their practice, gentile or Jew.,The Gemara asks: Is that to say by inference that if it is does not contain an element of healing, it does contain an element of the prohibition against following the ways of the Amorite? Wasn’t it taught in a baraita: A tree that sheds its fruit prematurely, one paints it and colors it with red paint and loads it with stones? Granted, he is permitted to load it with stones because that action produces an actual benefit, i.e., he does that so that its strength will weaken. Sometimes a tree sheds its fruits prematurely due to excessive blossoming. Sustaining those blossoms taxes the tree, rendering it incapable of sustaining the fruits that grow from the blossoms. The stones were used to slightly weaken the tree when blossoming, thereby reducing the number of blossoms that the tree must nourish. However, painting it with red paint, what healing is he performing with that action?,The Gemara explains: He does so so that people will see the tree and pray for mercy for it. As it was taught in a baraita with regard to the verse: “And the leper in whom the plague is, his clothes shall be ripped and the hair of his head shall grow long and he will put a covering upon his upper lip and will cry: Impure, impure” (Leviticus 13:45). The leper publicizes the fact that he is ritually impure because he must announce his pain to the masses, and the masses will pray for mercy on his behalf. Ravina said: In accordance with whose opinion do we hang bunches of unripe dates on a palm tree that casts off its dates? According to that tanna who taught that one must publicize his pain to the masses.,The tanna recited the chapter of the Tosefta discussing the actions of the Amorites before Rabbi Ḥiyya bar Avin. Rabbi Ḥiyya bar Avin said to him: All those enumerated there contain an element of the prohibition against following the ways of the Amorite, except for these: One who has a bone in his throat brings a bone from the same species as the bone that is stuck in his throat, and places it on his skull, and says as follows: One by one descend and be swallowed, swallow and descend one by one. That does not contain an element of the prohibition against following the ways of the Amorite.,For a fish bone stuck in the throat, let him say as follows: You are stuck like a needle, locked as a shutter, go down, go down. ' None | |
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19. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • amulet • amulets • amulets, • amulets, kissing • amulets, rituals • amulets, xiii, • magic, amulets
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 21, 101, 144, 145, 148, 222; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 128, 131; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 49; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 81, 82, 83; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 57, 58, 60, 63; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 17, 219; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 313; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 116
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20. Anon., Letter of Aristeas, 159
Tagged with subjects: • Jewish elite rhetoric, amulets and tefillin • amulets • amulets, Jewish elite rhetoric on • amulets, contents of • inscriptions, Samaritan, amulets as tefillin • jewelry amulets, rings • papyri amulets
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 65, 194
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159 God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the'' None |
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