1. Hebrew Bible, Deuteronomy, 6.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • amulet • amulets • amulets, contents of
Found in books: Janowitz (2002) 56; Tefera and Stuckenbruck (2021) 102
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃''. None | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.''. None |
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2. Hebrew Bible, Exodus, 13.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • amulet • amulets • amulets, contents of
Found in books: Janowitz (2002) 56; Reif (2006) 86
13.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃''. None | 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;''. None |
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3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • amulets • amulets, • amulets, contents of
Found in books: Edmonds (2019) 129; Janowitz (2002) 56
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4. Septuagint, 2 Maccabees, 12.40 (2nd cent. BCE - 2nd cent. BCE)
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) 57; Janowitz (2002b) 101
| 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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5. 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) 57; Janowitz (2002b) 101
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 | 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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6. Plutarch, Pericles, 38.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • amulets • amulets,
Found in books: Edmonds (2019) 147; Eidinow and Kindt (2015) 248; Parker (2005) 124
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 | 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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7. 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) 76; Edmondson (2008) 144; Janowitz (2002) 50; Luck (2006) 69; Mueller (2002) 155
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8. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jews, used amulets • amulet • amulets • amulets, definition of • amulets, names inscribed in • amulets, recipes for • icon, amulets as
Found in books: Faßbeck and Killebrew (2016) 80; Janowitz (2002b) 101
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''. None | 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.''. None |
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9. 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) 21, 101, 144, 145, 148, 222; Edmonds (2019) 128, 131; Janowitz (2002) 49; Janowitz (2002b) 81, 82, 83; Lidonnici and Lieber (2007) 57, 58, 60, 63; Luck (2006) 17, 219; Mackil and Papazarkadas (2020) 313; Tefera and Stuckenbruck (2021) 116
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