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53 results for "angels"
1. Hebrew Bible, Job, 28 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40
2. Hebrew Bible, Psalms, 46.8, 46.12, 119.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 35, 97
46.8. "יְהוָה צְבָאוֹת עִמָּנוּ מִשְׂגָּב־לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה׃", 46.12. "יְהוָה צְבָאוֹת עִמָּנוּ מִשְׂגָּב־לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה׃", 119.12. "בָּרוּךְ אַתָּה יְהוָה לַמְּדֵנִי חֻקֶּיךָ׃", 119.12. "סָמַר מִפַּחְדְּךָ בְשָׂרִי וּמִמִּשְׁפָּטֶיךָ יָרֵאתִי׃", 46.8. "The LORD of hosts is with us; The God of Jacob is our high tower. Selah", 46.12. "The LORD of hosts is with us; The God of Jacob is our high tower. Selah", 119.12. "Blessed art Thou, O LORD; Teach me Thy statutes.",
3. Hebrew Bible, Numbers, 4.27, 5.12-5.31 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 105
4.27. "עַל־פִּי אַהֲרֹן וּבָנָיו תִּהְיֶה כָּל־עֲבֹדַת בְּנֵי הַגֵּרְשֻׁנִּי לְכָל־מַשָּׂאָם וּלְכֹל עֲבֹדָתָם וּפְקַדְתֶּם עֲלֵהֶם בְּמִשְׁמֶרֶת אֵת כָּל־מַשָּׂאָם׃", 5.12. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", 4.27. "At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden, and in all their service; and ye shall appoint unto them in charge all their burden.", 5.12. "Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him,", 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 5.14. "and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;", 5.15. "then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.", 5.16. "And the priest shall bring her near, and set her before the LORD.", 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 5.28. "And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.", 5.29. "This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 5.31. "And the man shall be clear from iniquity, and that woman shall bear her iniquity.",
4. Hebrew Bible, Leviticus, 21.16-21.23 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •angels, in magic •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 267; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 151
21.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 21.17. "דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃", 21.18. "כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃", 21.19. "אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃", 21.21. "כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃", 21.22. "לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃", 21.23. "אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃", 21.16. "And the LORD spoke unto Moses, saying:", 21.17. "Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.", 21.18. "For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,", 21.19. "or a man that is broken-footed, or broken-handed,", 21.20. "or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;", 21.21. "no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.", 21.22. "He may eat the bread of his God, both of the most holy, and of the holy.", 21.23. "Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.",
5. Hebrew Bible, Genesis, 6.1-6.5, 6.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 92, 109, 220, 236, 267
6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.12. "וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.12. "And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .",
6. Hebrew Bible, Deuteronomy, 18.9-18.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40
18.9. "כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 18.12. "כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃", 18.13. "תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃", 18.14. "כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃", 18.9. "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 18.12. "For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.", 18.13. "Thou shalt be whole-hearted with the LORD thy God.", 18.14. "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.",
7. Aeschylus, Prometheus Bound, 484-497, 499-500, 498 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40
498. ὥδωσα θνητούς, καὶ φλογωπὰ σήματα
8. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 151
9. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 37, 92, 109, 114, 164, 175, 177, 257
8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . .
10. Anon., Jubilees, 4.27-4.28, 4.33, 7.20-7.39, 8.2-8.3 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92
4.27. And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything. 4.28. And he testified to the Watchers, who had sinned with the daughters of men; 4.33. And he burnt the incense of the sanctuary, (even) sweet spices, acceptable before the Lord on the Mount. 7.20. And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west. 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew, 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25. For owing to these three things came the flood upon the earth, namely, 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. "And we were left, I and you, my sons, and everything that entered with us into the ark, 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk, 7.34. and ye are parting one from another, and are envious one of another, and (so it cometh) that ye are not in harmony, my sons, each with his brother. 7.35. For I see, and behold the demons have begun (their) seductions against you and against your children, 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 7.37. For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. 8.2. and she bare him a son in the third year in this week, and he called his name Kâinâm. 8.3. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city.
11. Dead Sea Scrolls, Shira, 1.5 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
12. Diodorus Siculus, Historical Library, 5.64.4-5.64.5 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40
5.64.4.  But some historians, and Ephorus is one of them, record that the Idaean Dactyli were in fact born on the Mt. Idê which is in Phrygia and passed over to Europe together with Mygdon; and since they were wizards, they practised charms and initiatory rites and mysteries and in the course of a sojourn in Samothrace they amazed the natives of that island not a little by their skill in such matters. And it was at this time, we are further told, that Orpheus, who was endowed with an exceptional gift of poesy and song, also became a pupil of theirs, and he was subsequently the first to introduce initiatory rites and mysteries to the Greeks. 5.64.5.  However this may be, the Idaean Dactyli of Crete, so tradition tell us, discovered both the use of fire and what the metals copper and iron are, as well as the means of working them, this being done in the territory of the city of Aptera at Berecynthus, as it is called;
13. New Testament, Matthew, 4.24, 8.16, 8.28-8.33, 9.32-9.34, 12.22-12.28, 17.15-17.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187
4.24. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· 8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 8.30. Ἦν δὲ μακρὰν ἀπʼ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 8.31. οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 8.32. καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 8.33. Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33. καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 9.34. [οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.] 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.25. Εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς Πᾶσα βασιλεία μερισθεῖσα καθʼ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ σταθήσεται. 12.26. καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; 12.27. καὶ εἰ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. 12.28. εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 17.19. Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?" 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs." 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!" 9.34. But the Pharisees said, "By the prince of the demons, he casts out demons." 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David?" 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him." 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out?" 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.
14. New Testament, Mark, 1.32-1.39, 5.6-5.16, 7.26-7.30, 16.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187
1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.35. Καὶ πρωὶ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [καὶ ἀπῆλθεν] εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. 1.36. καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετʼ αὐτοῦ, 1.37. καὶ εὗρον αὐτὸν καὶ λέγουσιν αὐτῷ ὅτι Πάντες ζητοῦσίν σε. 1.38. καὶ λέγει αὐτοῖς Ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο γὰρ ἐξῆλθον. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 16.9. ⟦Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you." 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth." 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many." 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them." 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 16.9. Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
15. New Testament, Luke, 4.33-4.41, 8.2, 8.27-8.36, 9.38-9.43, 11.14-11.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187
4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 4.38. Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. 4.39. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 8.2. καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, 8.27. ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. 8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ [τοῦ θεοῦ] τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· 8.29. παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους. 8.30. ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. 8.31. καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. 8.32. Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. 8.33. ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. 8.34. Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. 8.35. ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθαν πρὸς τὸν Ἰησοῦν, καὶ εὗραν καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας [τοῦ] Ἰησοῦ, καὶ ἐφοβήθησαν. 8.36. ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. 9.38. καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν, 9.39. καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξέφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόλις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν· 9.40. καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν. 9.41. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 9.42. ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. 9.43. ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ 11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 11.15. τινὲς δὲ ἐξ αὐτῶν εἶπαν Ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια· 11.16. ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρʼ αὐτοῦ. 11.17. αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς Πᾶσα βασιλεία ἐφʼ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει. 11.18. εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια. 11.19. εἰ δὲ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται. 11.20. εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!" 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't." 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples, 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons." 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you.
16. Mishnah, Sotah, 1.4, 9.9 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 105
1.4. "הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאוֹמְרִים לָהּ, בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, שֶׁלֹּא יִמָּחֶה עַל הַמָּיִם. וְאוֹמְרִים לְפָנֶיהָ דְּבָרִים שֶׁאֵינָהּ כְּדַאי לְשׁוֹמְעָן, הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ: \n", 9.9. "מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי: \n", 1.4. "They bring her up to the great court which is in Jerusalem, and [the judges] solemnly admonish her in the same way that they admonish witnesses in capital cases. And they say to her, “My daughter, much is done by wine does much, much is done by frivolity, much is done by youth, much is done by bad neighbors. For the sake of His great name which is written in holiness do it so that it may not be rubbed out on the water.” And they say to her matters which neither she nor all the family of her father's house is worthy to hear.", 9.9. "When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yoha ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yoha of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).",
17. Pliny The Elder, Natural History, 7.61 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40
18. Tertullian, Apology, 35.12 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
35.12. qua de dominis. Aliter curiosa est sollicitudo sanguinis, aliter servitutis.
19. Justin, Second Apology, 5 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 164
5. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.
20. Irenaeus, Demonstration of The Apostolic Teaching, 18 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175, 177
21. Irenaeus, Refutation of All Heresies, 1.15.6, 3.2.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175, 177
22. Tertullian, On The Apparel of Women, 1.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 181
23. Athenagoras, Apology Or Embassy For The Christians, 24, 26, 25 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
25. These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God: - ofttimes this anxious thought has crossed my mind, Whether 'tis chance or deity that rules The small affairs of men; and, spite of hope As well as justice, drives to exile some Stripped of all means of life, while others still Continue to enjoy prosperity. Prosperity and adversity, contrary to hope and justice, made it impossible for Euripides to say to whom belongs the administration of earthly affairs, which is of such a kind that one might say of it:- How then, while seeing these things, can we say There is a race of gods, or yield to laws? The same thing led Aristotle to say that the things below the heaven are not under the care of Providence, although the eternal providence of God concerns itself equally with us below - The earth, let willingness move her or not, Must herbs produce, and thus sustain my flocks, - and addresses itself to the deserving individually, according to truth and not according to opinion; and all other things, according to the general constitution of nature, are provided for by the law of reason. But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men, some in one way and some in another, as individuals and as nations, separately and in common, in accordance with the tendency of matter on the one hand, and of the affinity for divine things on the other, from within and from without - some who are of no mean reputation have therefore thought that this universe is constituted without any definite order, and is driven here and there by an irrational chance. But they do not understand, that of those things which belong to the constitution of the whole world there is nothing out of order or neglected, but that each one of them has been produced by reason, and that, therefore, they do not transgress the order prescribed to them; and that man himself, too, so far as He that made him is concerned, is well ordered, both by his original nature, which has one common character for all, and by the constitution of his body, which does not transgress the law imposed upon it, and by the termination of his life, which remains equal and common to all alike; but that, according to the character peculiar to himself and the operation of the ruling prince and of the demons his followers, he is impelled and moved in this direction or in that, notwithstanding that all possess in common the same original constitution of mind.
24. Tertullian, On Idolatry, 4.2-4.3, 9.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
25. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236
26. Clement of Alexandria, Extracts From The Prophets, 53.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
27. Minucius Felix, Octavius, 27, 26 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 29
6a. אמר ר' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וגו',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי' (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה' האמרת היום (וכתיב) וה' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא 6a. In terms of this reward, b Rabbi Yosei, son of Rabbi Ḥanina said: /b One who waits in the synagogue for the other to finish his prayer b merits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body /b like the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word i tzevet /i , which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him ( i Talmidei Rabbeinu Yona /i ).,In another i baraita /i b it was taught /b that b Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the /b abundance and ubiquity of the b demons /b and continue to live unaffected by them.,Similarly, b Abaye said: They are more numerous than we /b are b and they stand over us like mounds of earth surrounding a pit. /b , b Rav Huna said: Each and every one of us has a thousand /b demons b to his left and ten thousand to his right. /b God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, b Rava said: /b br b The crowding at the i kalla /i , /b the gatherings for Torah study during Elul and Adar, b is from /b the demons; br b those knees that are fatigued /b even though one did not exert himself b is from /b the demons; br b those clothes of the Sages that wear out, /b despite the fact that they do not engage in physical labor, b is from friction /b with the demons; br b those feet that are in pain is from /b the demons., b One who seeks to know /b that the demons exist b should place fine ashes around his bed, and in the morning /b the demons’ footprints b appear like chickens’ footprints, /b in the ash. b One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. /b He must then b place /b the ashes b in an iron tube sealed with an iron seal [ i gushpanka /i ] lest the demons steal it from him, and /b then b seal the opening /b so b he will not be harmed. Rav Beivai bar Abaye performed this /b procedure, b saw /b the demons, b and was harmed. The Sages prayed for mercy on his /b behalf b and he was healed. /b , b It was taught /b in a i baraita /i that b Abba Binyamin said: One’s prayer is only /b fully b heard in a synagogue, as it is stated /b with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, b to listen to the song and the prayer /b which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that b in a place of song, /b a synagogue where God’s praises are sung, b there prayer should be. /b ,In explaining Abba Binyamin’s statement, b Ravin bar Rav Adda said /b that b Rabbi Yitzḥak said: From where /b is it derived b that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; /b in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation., b And from where /b is it derived that b ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” /b and the minimum number of people that constitute a congregation is a quorum of ten., b From where /b is it derived b that three who sit in judgment, the Divine Presence is with them? /b It is derived from this same verse, b as it is stated: “In the midst of the judges He judges,” /b and the minimum number of judges that comprises a court is three., b From where /b is it derived b that two who sit and engage in Torah /b study, b the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, /b and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: b What /b is the meaning of the phrase, b “And that think upon His name”? Rav Ashi said: /b If b a person intended to perform a mitzva, but due to /b circumstances b beyond /b his b control, he did not perform it, the verse ascribes him /b credit b as if he performed /b the mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: b And from where /b is it derived b that when even one who sits and engages in Torah /b study, b the Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you” /b (Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study ( i Iyyun Ya’akov /i ).,The Gemara asks: b Since /b the Divine Presence rests b even /b upon b one /b who engages in Torah study, b was it necessary /b to say that the Divine Presence rests upon b two /b who study Torah together? The Gemara answers: There is a difference between them. b Two /b people, b their words /b of Torah b are written in the book of remembrance, /b as it is stated: “And a book of remembrance was written”; however b a single /b individual’s b words /b of Torah b are not written in a book of remembrance. /b ,The Gemara continues: b Since /b the Divine Presence rests b even /b upon b two /b who engage in Torah study, is it b necessary /b to mention b three? /b The Gemara answers: Here too, a special verse is necessary b lest you say that judgment is merely to /b keep the b peace /b among the citizenry, b and the Divine Presence does not come /b and rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda b teaches us that /b sitting in b judgment is also Torah. /b ,The Gemara asks: b Since /b the Divine Presence rests b even /b upon b three, /b is it b necessary /b to mention b ten? /b The Gemara answers: b The Divine Presence arrives before a group of ten, /b as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of b three /b judges, however, the Divine Presence does not arrive b until they sit /b and begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: b Rabbi Avin bar Rav Adda said /b that b Rabbi Yitzḥak said: From where /b is it derived b that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” /b (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, b “His right hand” refers to the Torah, as it is stated /b in describing the giving of the Torah: b “From His right hand, a fiery law for His people” /b (Deuteronomy 33:2). b “The arm of His strength,” /b His left hand, b refers to phylacteries, as it is stated: “The Lord gave strength to His nation” /b (Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: b And from where /b is it derived b that phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you” /b (Deuteronomy 28:10). b It was taught /b in a i baraita /i that b Rabbi Eliezer the Great says: This is /b a reference to b the phylacteries of the head, /b upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”, b Rav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied: /b It is written: b “Who is like Your people, Israel, one nation in the land?” /b (I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: b Is the Holy One, Blessed be He, glorified through the glory of Israel? /b Rav Ḥiyya bar Avin answered: b Yes, /b as indicated by the juxtaposition of two verses; b as it is stated: “You have affirmed, this day, /b that b the Lord /b is your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” b And the /b subsequent b verse states: “And the Lord has affirmed, this day, /b that b you /b are His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that b the Holy One, Blessed be He, said to Israel: You have made Me a single entity [ i ḥativa /i ] in the world, /b as you singled Me out as separate and unique. b And /b because of this, b I will make you a single entity in the world, /b and you will be a treasured nation, chosen by God., b You have made Me a single entity in the world, as it is stated /b that Israel declares God’s oneness by saying: b “Hear, Israel, the Lord is our God, the Lord is One” /b (Deuteronomy 6:4). b And /b because of this, b I will make you a single entity in the world, /b unique and elevated with the utterance: b “Who is like Your people, Israel, one nation in the land?” /b Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries., b Rav Aḥa, son of Rava said to Rav Ashi: It works out well /b with regard to the contents of b one /b of the four b compartments /b of God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. b What /b portions in praise of Israel are written in b the rest of the compartments /b of God’s phylacteries of the head?,Rav Ashi b said to him: /b In those three compartments it is written: b “For who is a great nation, /b to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); b “And who is a great nation, /b who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); b “Happy are you, Israel, /b who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); b “Or has God attempted /b to go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); b “And to elevate you /b above all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: b If /b all of these verses are included in God’s phylacteries of the head, b there are too many compartments /b as more than four verses of praise were listed. b Rather, /b the portions in God’s phylacteries must be arranged as follows: The verses b “For who is a great nation” and “And who is a great nation” /b are included b in one compartment, /b as they are similar. b “Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” is /b in one b compartment /b
29. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 29
110a. מצוה באפי נפשה הוא,לא יעשה צרכיו תרי אמאי נמלך הוא אמר אביי הכי קאמר לא יאכל תרי וישתה תרי ולא יעשה צרכיו אפילו פעם אחת דילמא חליש ומיתרע,ת"ר שותה כפלים דמו בראשו אמר רב יהודה אימתי בזמן שלא ראה פני השוק אבל ראה פני השוק הרשות בידו אמר רב אשי חזינא ליה לרב חנניא בר ביבי דאכל כסא הוה נפיק וחזי אפי שוקא,ולא אמרן אלא לצאת לדרך אבל בביתו לא אמר ר' זירא ולישן כלצאת לדרך דמי אמר רב פפא ולצאת לבית הכסא כלצאת לדרך דמי ובביתו לא והא רבא מני כשורי,ואביי כי שתי חד כסא מנקיט ליה אימיה תרי כסי בתרי ידיה ורב נחמן בר יצחק כי הוה שתי תרי כסי מנקיט ליה שמעיה חד כסא חד כסא מנקיט ליה תרי כסי בתרי ידיה אדם חשוב שאני,אמר עולא עשרה כוסות אין בהם משום זוגות עולא לטעמיה דאמר עולא ואמרי לה במתניתא תנא עשרה כוסות תיקנו חכמים בבית האבל ואי ס"ד עשרה כוסות יש בהן משום זוגות היכי קיימי רבנן ותקנו מילתא דאתי לידי סכנה אבל תמניא יש בהן משום זוגות,רב חסדא ורבה בר רב הונא דאמרי תרוייהו שלום לטובה מצטרף לרעה לא מצטרף אבל שיתא יש בהן משום זוגות,רבה ורב יוסף דאמרי תרוייהו ויחונך לטובה מצטרף לרעה לא מצטרף אבל ארבעה יש בהן משום זוגות,אביי ורבא דאמרי תרוייהו וישמרך לטובה מצטרף לרעה לא מצטרף,ואזדא רבא לטעמיה דרבא אפקינהו לרבנן בארבעה כוסות אע"ג דאיתזק רבא בר ליואי לא חש לה למילתא דאמר ההוא משום דאותבן בפירקא הוה,אמר רב יוסף אמר לי יוסף שידא אשמדאי מלכא דשידי ממונה הוא אכולהו זוגי ומלכא לא איקרי מזיק איכא דאמרי לה להאי גיסא אדרבה מלכא [רתחנא הוא] מאי דבעי עביד שהמלך פורץ גדר לעשות לו דרך ואין מוחין בידו,אמר רב פפא אמר לי יוסף שידא בתרי קטלינן בארבעה לא קטלינן בארבעה מזקינן בתרי בין בשוגג בין במזיד בארבעה במזיד אין בשוגג לא,ואי אישתלי ואיקרי ונפק מאי תקנתיה לינקוט זקפא דידיה דימיניה בידא דשמאליה וזקפא דשמאליה בידא דימיניה ונימא הכי אתון ואנא הא תלתא ואי שמיע ליה דאמר אתון ואנא הא ארבעה נימא ליה אתון ואנא הא חמשה ואי שמיע ליה דאמר אתון ואנא הא שיתא נימא ליה אתון ואנא הא שבעה הוה עובדא עד מאה וחד ופקע שידא,אמר אמימר אמרה לי רישתינהי דנשים כשפניות האי מאן דפגע בהו בנשים כשפניות נימא הכי חרי חמימי בדיקולא בזייא לפומייכו נשי דחרשייא קרח קרחייכי פרח פרחייכי 110a. b is a distinct mitzva /b in its own right. In other words, each cup is treated separately and one is not considered to be drinking in pairs.,The i baraita /i taught that b one /b should b not attend to his /b sexual b needs in pairs. /b The Gemara asks: b Why /b should one be concerned for this; b he has changed his mind? /b One does not plan in advance to engage in marital relations twice, and therefore the two acts should not combine to form a dangerous pair. b Abaye said: This is /b what the i tanna /i b is saying, /b i.e., the i baraita /i should be understood in the following manner: b One /b should b not eat in pairs nor drink in pairs, and /b if he does so b he /b should b not attend to his /b sexual b needs /b right afterward b even once, lest he is weakened /b by the act b and will be harmed /b for having eaten or drunk in pairs., b The Sages taught /b in another i baraita /i : If one b drinks in pairs his blood is upon his head, /b i.e., he bears responsibility for his own demise. b Rav Yehuda said: When /b is that the case? b When one did not /b leave the house and b view the marketplace /b between cups. b However, if he saw the marketplace /b after the first cup, b he has permission /b to drink another cup without concern. Likewise, b Rav Ashi said: I saw Rav Ḥaya bar Beivai /b follow this policy: b Upon /b drinking b each cup, he would leave /b the house b and view the marketplace. /b , b And we said /b that there is concern for the safety of one who drinks in pairs b only /b when he intends b to set out on the road /b after drinking, b but /b if he intends to remain b in his home /b there is b no /b need for concern. b Rabbi Zeira said: And /b one who plans b to sleep is comparable to /b one who is b setting out on the road. /b He should be concerned that he might be harmed. b Rav Pappa said: And going to the bathroom is comparable to setting out on the road. /b The Gemara asks: b And /b if one intends to remain b in his home, /b is there b no /b cause for concern? b But Rava would count the beams /b of the house to keep track of the number of cups he had drunk so as to ensure that he would not consume an even number., b And /b likewise b Abaye, when he would drink one cup, his mother would /b immediately b place two cups in his two hands /b so that he would not inadvertently drink only one more cup and thereby expose himself to the danger of drinking in pairs. b And /b similarly, b when Rav Naḥman bar Yitzḥak would drink two cups, his attendant would /b immediately b place one /b more b cup in his hand, /b and if he would drink b one cup, /b the attendant would b place two cups in his two hands. /b These reports indicate that one should be concerned for his safety after drinking an even number of cups, even when he remains at home. The Gemara answers: b An important person is different. /b The demons focus their attention on him, and he must therefore be more careful than the average person., b Ulla said: Ten cups contain no element of /b the danger associated with b pairs. Ulla /b rules here b in accordance with his reasoning /b stated elsewhere, b as Ulla said, and some say it was taught in a i baraita /i : The Sages instituted /b that one must drink b ten cups /b of wine b in the house of a mourner /b during the meal of comfort. b And if it could enter your mind /b that b ten cups do contain the element of /b danger associated with b pairs, how could the Sages arise and institute something that /b might b bring a person to /b a state of b danger? However, eight cups do contain the element of /b danger associated with b pairs. /b , b Rav Ḥisda and Rabba bar Rav Huna both say /b that eight is also safe from the dangers of pairs, as the number seven, represented by the word b i shalom /i , combines /b with the previous cups b for the good /b but b does not combine for the bad. /b The final verse of the priestly benediction reads: “The Lord lift His countece upon you and give you peace [ i shalom /i ]” (Numbers 6:26). The word i shalom /i , the seventh Hebrew word in this verse, has a purely positive connotation. Rav Ḥisda and Rabba bar Rav Huna therefore maintain that the seventh cup combines with the previous six only for good purposes. After the seventh cup, i.e., from the eighth cup and on, the cups constitute pairs for the good but not for the bad. b However, six cups do contain the element of /b danger associated with b pairs. /b , b Rabba and Rav Yosef both say /b that even drinking six cups is not dangerous. The reason is that the fifth cup, represented by the word b i viḥuneka /i /b in the second verse of the priestly benediction: “The Lord make His face to shine upon you, and be gracious to you [ i viḥuneka /i ]” (Numbers 6:25), b combines /b with the previous cups b for the good /b but b does not combine for the bad. However, four cups do contain the element of /b danger associated with b pairs. /b , b Abaye and Rava both say /b that even the number four is not dangerous, as b i veyishmerekha /i , /b the third word in the first verse of the priestly benediction, reads: “The Lord bless you and keep you [ i veyishmerekha /i ]” (Numbers 6:24). b It combines for the good /b but b does not combine for the bad. /b , b And Rava follows his /b standard line of b reasoning /b in this regard, b as Rava /b allowed b the Sages to leave /b after having drunk b four cups /b and was not concerned for their safety. b Although Rava bar Livai was injured /b on one such occasion, Rava b was not concerned /b that b the matter /b had been caused by his consumption of an even number of cups, b as he said: That /b injury occurred b because /b Rava bar Livai b challenged me during the /b public b lecture. /b It is improper for a student to raise difficulties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer., b Rav Yosef said: Yosef the Demon said to me: Ashmedai, the king of the demons, is appointed over all /b who perform actions in b pairs, and a king is not called a harmful spirit. /b A king would not cause harm. Consequently, there is no reason to fear the harm of demons for having performed an action in pairs. b Some say /b this statement b in this manner: On the contrary, he is an angry king /b who b does what he wants, /b as the i halakha /i is b that a king /b may b breach the fence /b of an individual b in order to form a path for himself, and none /b may b protest his /b action. Similarly, the king of demons has full license to harm people who perform actions in pairs., b Rav Pappa said: Yosef the Demon said to me: /b If one drinks b two /b cups, b we /b demons b kill /b him; if he drinks b four, we do not kill /b him. But this person who drank b four, we harm /b him. There is another difference between two and four: b With /b regard to one who drinks b two, whether /b he did so b unwittingly or intentionally, /b we harm him. b With /b regard to one who drinks b four, /b if he does so b intentionally, yes, /b he is harmed; if he does so b unwittingly, no, /b he will not be harmed.,The Gemara asks: b And if one forgets and it happens that he goes outside /b after having drunk an even number of cups, b what is his solution? /b The Gemara answers: He should b take his right thumb in his left hand, and his left thumb in his right hand, and say as follows: You, /b my thumbs, b and I are three, /b which is not a pair. b And if he hears /b a voice b that says: You and I are four, /b which makes a pair, he should b say to it: You and I are five. And if he hears it say: You and I are six, /b he should b say to it: You and I are seven. /b The Gemara relates that b there was an incident /b in which someone kept counting after the demon b until /b he reached b a hundred and one, and the demon burst /b in anger., b Ameimar said: The chief of witches said to me: One who encounters witches /b should b say this /b incantation: b Hot feces in torn date baskets in your mouth, witches; may your hairs fall out /b because you use them for witchcraft; b your crumbs, /b which you use for witchcraft, b should scatter /b in the wind;
30. Origen, Against Celsus, 5.55 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 220
5.55. But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose, we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed daughters of men. But whatever may be the meaning of the sons of God desiring to possess the daughters of men, it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written - whether held to be of divine origin among Christians or not - he adds: The sixty or seventy who descended together were cast under the earth, and were punished with chains. And he quotes (as from the Book of Enoch, but without naming it) the following: And hence it is that the tears of these angels are warm springs,- a thing neither mentioned nor heard of in the Churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh.
31. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 220
32. Papyri, Papyri Graecae Magicae, 1.232-1.247, 3.410-3.467 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 96
33. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 29
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:, big strongמתני׳ /strong /big יוצאין בביצת החרגול ובשן שועל ובמסמר מן הצלוב משום רפואה דברי ר"מ וחכמים אוסרין אף בחול משום דרכי האמורי:, big strongגמ׳ /strong /big יוצאין בביצת החרגול דעבדי לשיחלא ובשן של שועל דעבדי לשינתא דחייא למאן דניים דמיתא למאן דלא ניים: ובמסמר מן הצלוב: דעבדי לזירפא:,משום רפואה דברי רבי מאיר:,אביי ורבא דאמרי תרוייהו כל דבר שיש בו משום רפואה אין בו משום דרכי האמורי,הא אין בו משום רפואה יש בו משום דרכי האמורי והתניא אילן שמשיר פירותיו סוקרו (וצובע אותו) בסיקרא וטוענו באבנים בשלמא טוענו באבנים כי היכי דליכחוש חיליה אלא סוקרו בסיקרא מאי רפואה קעביד,כי היכי דליחזייה אינשי וליבעו עליה רחמי כדתניא (ויקרא יג, מה) וטמא טמא יקרא צריך להודיע צערו לרבים ורבים יבקשו עליו רחמים אמר רבינא כמאן תלינן כובסי בדיקלא כי האי תנא,תני תנא בפרק אמוראי קמיה דר' חייא בר אבין א"ל כולהו אית בהו משום דרכי האמורי לבר מהני מי שיש לו עצם בגרונו מביא מאותו המין ומניח ליה על קדקדו ולימא הכי חד חד נחית בלע בלע נחית חד חד אין בו משום דרכי האמורי,לאדרא לימא הכי ננעצתא כמחט ננעלתא כתריס שייא שייא 67a. b For tertian fever, /b which afflicts one every three days, b let one bring seven thorns from seven palm trees, and seven slivers from seven beams, and seven pegs from seven bridges, and seven /b types of b ashes from seven ovens, and seven /b types of b dust from seven door sockets, /b the hole in which the hinge of the door revolves, b and seven /b types of b 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 /b of his garment b with a thread /b made b of hair. /b , b Rabbi Yoḥa said: For /b healing a b burning fever, let one take a knife that is /b made b entirely /b of b iron, /b including the handle, b and let him go to a place where there is a bush and tie a string of hair to it. /b ,On b the first day, let him carve /b the bush b a little, and recite: “And an angel of the Lord appeared to him /b 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). b On the following day, let him carve /b the bush b a little /b more b and recite: “And Moses said: I will turn aside now, and see /b this great sight, why the bush is not burned” (Exodus 3:3). b On the following day, let him carve /b the bush b a little /b more b and recite: “And the Lord saw that he turned aside to see /b and God called to him within the bush and said: Moses, Moses, and he said: Here I am” (Exodus 3:4)., b Rav Aḥa, son of Rava, said to Rav Ashi: And let him say: “And the Lord said: Do not come close, /b 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. b Rather, on the first day, let him recite /b the first two verses: b “And an angel of the Lord appeared to him /b 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, b “And Moses said: /b I will turn aside now and see.” b And on the following day, let him recite: “And the Lord saw that he turned aside to see.” And on the following day, /b let him recite: b “And the Lord said: Do not come close, /b take off your shoes from your feet, for the place on which you stand is holy ground” (Exodus 3:5)., b And when he carves /b the bush, b let him lower /b himself b and cut it /b close to the ground, b 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, /b it is b 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 /b of the fever b see so-and-so, son of so-and-so, /b his mother, b flee from before him. /b , b For /b healing b 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 /b this was all in order b to heal painful boils. Bazakh, Bazikh, Bazbazikh, Masmasikh, Kamon, Kamikh, /b may b your appearance /b remain b with you, /b may b your appearance /b remain b with you, /b i.e., the boils should not grow redder. May b your place /b remain b with you, /b i.e., they should not spread, may b your, /b the boils’, b 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. /b , b For /b healing b a wound, let him recite as follows: A drawn sword and a readied sling, its name shall not be ache, sickness, and pains. /b , b To /b be saved from b a demon, let him recite as follows: You were stopped up, stopped up you were. Cursed, broken, and excommunicated /b be the demon called b bar Tit bar Tamei bar Tina as Shamgaz, Merigaz, and Istemai. /b , b To /b be saved from b 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 /b named b bar Shirika Panda. With a bed of leeks I felled him, /b and b with the jaw of the donkey I struck him. /b ,We learned in the mishna that b princes /b may go out b with bells, /b and the same is true for anyone else. The Gemara asks: b Who is the i tanna /i /b who holds that all people of Israel are permitted to conduct themselves like princes with regard to going out with precious ornaments? b Rabbi Oshaya said: It is Rabbi Shimon, who said: All of Israel are princes. /b 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. b Rava said: /b The mishna is referring to a case b where /b the bell is b woven into his garment, /b obviating the concern lest he remove it, b and /b the i halakha /i in the mishna is in accordance with b the statements of all /b i tanna’im /i , not merely the statement of Rabbi Shimon., strong MISHNA: /strong b One may go out /b on Shabbat b with a locust egg, and with a fox tooth, and with a nail from the crucified, for /b the purpose of b healing; /b this is b the statement of Rabbi Meir. The Rabbis prohibit /b using these remedies b even during the week, due to the /b prohibition of following the b ways of the Amorite. /b These are superstitious beliefs and the customs of gentiles from which one must distance oneself., strong GEMARA: /strong We learned in the mishna that in Rabbi Meir’s opinion one may go out on Shabbat with a locust egg, and a fox tooth, and with a nail from the crucified as a talisman or a cure. The Gemara explains the nature of each: b One may go out with a locust egg, as they use it /b as a talisman b to /b cure an b earache; and with a fox tooth, as they use /b it as a talisman b for sleep; /b the tooth b of a live /b fox b for one who sleeps /b too much to wake him up, and the tooth b of a dead /b fox b for one who /b does b not sleep. And /b one may go out b with a nail from the crucified, as they use /b it as a talisman for curing b infection. /b ,We learned in the mishna that going out with those objects is permitted on Shabbat b for /b the purpose of b healing; /b this is b the statement of Rabbi Meir. /b ,With regard to the i halakha /i in the mishna, the Gemara cites b Abaye and Rava, who both said: Anything that contains an element of healing /b and seems to be effective b does not contain /b an element b of the /b prohibition against following the b ways of the Amorite. /b 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 b does not contain an element of healing, it does contain /b an element b of the /b prohibition against following the b ways of the Amorite? Wasn’t it taught /b in a i baraita /i : b A tree that sheds its fruit /b prematurely, b one paints it and colors it with red paint and loads it with stones? Granted, /b he is permitted b to load it with stones /b because that action produces an actual benefit, i.e., he does that b so that its strength will weaken. /b 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. b However, painting it with red paint, what healing is he performing /b with that action?,The Gemara explains: He does so b so that people will see /b the tree b and pray for mercy for it. As it was taught /b in a i baraita /i 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 b and will cry: Impure, impure” /b (Leviticus 13:45). The leper publicizes the fact that he is ritually impure because b he must announce his pain to the masses, and the masses will pray for mercy on his /b behalf. b Ravina said: In accordance with whose /b opinion b do we hang bunches of /b unripe b dates on a palm tree /b that casts off its dates? b According to that i tanna /i /b who taught that one must publicize his pain to the masses., b The i tanna /i recited the chapter of /b the i Tosefta /i discussing the actions of b the Amorites before Rabbi Ḥiyya bar Avin. /b Rabbi Ḥiyya bar Avin b said to him: All those /b enumerated there b contain /b an element b of the /b prohibition against following the b ways of the Amorite, except for these: One who has a bone in his throat brings /b a bone b from the same species /b as the bone that is stuck in his throat, b 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 /b an element b of the /b prohibition against following the b ways of the Amorite. /b , b For a fish bone /b stuck in the throat, b let him say as follows: You are stuck like a needle, locked as a shutter, go down, go down. /b
34. Cyprian, De Idolorum Vanitate Liber, 6 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 175
35. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 96
13b. רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר [הגמל] וכל שכן תחת גמל [עצמו] והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר' [צדוק] אומר אף בבית המשתה עושים אותם סניפין,[אמר מר] יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר [צדוק] אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא [בפתקא] ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן [שמעון בן] גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו [לרבן שמעון ב"ג] רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה 13b. b Rav Pappa said: They gnaw even on the handle of a hoe. /b ,§ b The Sages taught /b in a i baraita /i : There are b five factors /b that b cause /b one to b forget /b his Torah b study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to /b eating b olives, and one who drinks water that remains from washing, and one who washes his feet /b with b this /b foot b atop that /b foot. b And some say: Also one who places his garments under his head. /b Correspondingly, there are b five factors /b that b restore /b forgotten Torah b study: /b Eating b bread baked on coals and all the more so /b one who warms himself with the heat of the b coals themselves, and one who eats a hard-boiled egg [ i beitza megulgelet /i ] without salt, and one who is accustomed to /b eating b olive oil, and one who is accustomed to /b drinking b wine and /b smelling b spices, and one who drinks water that remains from /b kneading b dough. And some say: Also one who dips his finger in salt and eats /b it.,The Gemara elaborates on the i baraita /i : b One who is accustomed to /b eating b olive oil /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Just as /b eating b an olive causes /b one b to forget seventy years’ worth of /b Torah b study, olive oil restores seventy years’ worth of /b Torah b study. /b ,The i baraita /i continues: b And one who is accustomed to /b drinking b wine and /b smelling b spices /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rava, as Rava said: Wine and spices rendered me wise. /b ,The i baraita /i continues: b One who dips his finger in salt /b and eats it restores forgotten Torah study. b Reish Lakish says: And /b that is the case b with regard to one /b finger. The Gemara notes: This is b parallel to /b a dispute between b i tanna’im /i . Rabbi Yehuda says: One /b finger b but not two. Rabbi Yosei says: Two /b fingers b but not three. And your mnemonic /b for the fact that the dispute is between one and two fingers is b i kemitza /i , /b i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other., b Ten factors are detrimental for /b Torah b study: One who passes beneath the bit of the camel, and all the more so /b one who passes b beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath /b a place where there is the b foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed /b for b forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from i zuhama listeron /i , /b a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; b and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on /b the stone of b a grave. /b ,§ b The Sages taught /b in a i baraita /i : b When the i Nasi /i /b of the Sanhedrin b enters, all the people stand and they do not sit until he says to them: Sit. When the deputy i Nasi /i /b of the Sanhedrin b enters, /b the people b form for him one row from here, /b on this side of the path that he takes, b and one row from there, /b on the other side of it, in a display of deference, b until he sits in his place, /b and then they may be seated. b When the i Ḥakham /i , /b who is ranked third among the members of the Sanhedrin, b enters, one /b person b stands /b when he is within four cubits of the i Ḥakham /i , b and another sits, /b i.e., when one is no longer within four cubits of the i Ḥakham /i he may sit. And all those whom the Ḥakham passes do this, b until he sits in his place. When the multitudes require their /b services, i.e., they serve a public role, b sons of the Sages and Torah scholars may step over the heads of the people /b seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place /b in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled., b When they have the wisdom to hear /b and to study, b the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs /b are directed b toward the people. When they do not have the wisdom to hear /b and to study b they enter and sit before their fathers, and their faces /b are directed b toward the people, /b so everyone sees that they are seated there in deference to their fathers but not as students. b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments [ i senifin /i ] /b and seats them adjacent to their fathers., b The Master said: /b If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place. Rav Pappa said: /b The Sages b said /b this b only /b with regard to one who leaves b for minor /b bodily functions, i.e., to urinate. b But /b with regard to one who leaves b for major /b bodily functions, i.e., to defecate, b no, /b he may not return to his place, because b he should have examined himself initially /b so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, b as Rav Yehuda says /b that b Rav says: A person should always accustom himself to /b relieving himself b in the morning and in the evening so that he will not /b need to b distance himself /b during the daylight hours to find an appropriate place. b Rava said: Today, when the world is weak /b and people are not as healthy as they once were, one may b even /b return after he leaves b for major /b bodily functions., b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments. Rava said: /b This applies b during the lifetime of their fathers and in the presence of their fathers. /b ,§ b Rabbi Yoḥa says: This mishna, /b i.e., the preceding i baraita /i , b was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel /b was the b i Nasi /i , Rabbi Meir /b was the b i Ḥakham /i , /b and b Rabbi Natan /b was the b deputy i Nasi /i . When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them /b in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel b instituted /b the provisions delineated in b this i baraita /i /b that distinguish between the i Nasi /i and his subordinates with regard to the deference shown them., b That day, /b when Rabban Shimon ben Gamliel instituted these provisions, b Rabbi Meir and Rabbi Natan were not there. The following day when they came /b to the study hall, b they saw that /b the people b did not stand before them as the matter was typically /b done. b They said: What is this? /b The people b said to them: This /b is what b Rabban Shimon ben Gamliel instituted. /b , b Rabbi Meir said to Rabbi Natan: I am /b the b i Ḥakham /i and you are /b the b deputy i Nasi /i . Let us devise a matter /b and do to him b as he did to us. What shall we do to him? Let us say to him: Reveal /b to us tractate b i Okatzim /i , which he does not /b know. b And once /b it is clear to all b that he did not learn, /b he will not have anything to say. Then b we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” /b (Psalms 106:2), indicating: b For whom is it becoming to express the mighty acts of the Lord? /b It is becoming for b one who is capable of making all His praises heard, /b and not for one who does not know one of the tractates. b We will remove him /b from his position as i Nasi /i , b and I will be deputy i Nasi /i and you /b will be b i Nasi /i . /b , b Rabbi Ya’akov ben Korshei heard them /b talking, and b said: Perhaps, Heaven forfend, /b this b matter /b will b come to /b a situation of b humiliation /b for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so b he went /b and b sat behind the upper story /b where b Rabban Shimon ben Gamliel /b lived. b He explained /b tractate i Okatzin /i ; b he studied /b it aloud b and repeated /b it, and b studied /b it aloud b and repeated /b it.,Rabban Shimon ben Gamliel b said /b to himself: b What /b is this b that /b is transpiring b before us? Perhaps, Heaven forfend, there is something /b transpiring in b the study hall. /b He suspected that Rabbi Meir and Rabbi Natan were planning something. b He concentrated and studied /b tractate i Okatzin /i . b The following /b day Rabbi Meir and Rabbi Natan b said to him: Let the Master come and teach /b a lesson b in /b tractate b i Okatzin /i . He began and stated /b the lesson he had prepared. b After he completed /b teaching the tractate, b he said to them: If I had not studied /b the tractate, b you /b would have b humiliated me. /b ,Rabban Shimon ben Gamliel b commanded /b those present b and they expelled /b Rabbi Meir and Rabbi Natan b from the study hall /b as punishment. Rabbi Meir and Rabbi Natan b would write difficulties on a scrap of paper [ i pitka /i ] and would throw /b them b there /b into the study hall. Those difficulties b that were resolved were resolved; /b as for those b that were not resolved, /b Rabbi Meir and Rabbi Natan b wrote resolutions /b on a scrap of paper b and threw /b them into the study hall. b Rabbi Yosei said to /b the Sages: How is it that the b Torah, /b embodied in the preeminent Torah scholars, b is outside and we are inside? /b , b Rabban Shimon ben Gamliel said to them: Let us admit them /b into the study hall. b But we will penalize them /b in b that we will not cite i halakha /i in their names. They cited /b statements b of Rabbi Meir /b in the name of b i Aḥerim /i , /b meaning: Others, b and /b they cited statements b of Rabbi Natan /b in the name of b i yesh omerim /i , /b meaning: Some say. Rabbi Meir and Rabbi Natan b were shown /b a message b in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said /b in his heart: b Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the /b ornate b belt, /b i.e., the importance, b of your father was effective /b in enabling you b to become deputy i Nasi /i , /b as Rabbi Natan’s father was the Babylonian Exilarch, b will it render you i Nasi /i as well? /b ,Years later, b Rabbi /b Yehuda HaNasi b taught Rabban Shimon his son /b that b i Aḥerim /i say: If it was /b considered b a substitute, /b
36. Augustine, The City of God, 15 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 220
37. Amram Gaon, Seder R. Amram Gaon, 0 (9th cent. CE - 9th cent. CE)  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 97
38. Anon., Aggadat Bereishit, 5.25  Tagged with subjects: •magic, as angelic teaching Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236
40. Anon., Sefer Harazim, 1.119-21(§65-66), 4.61-64(§213-214)  Tagged with subjects: •nan Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 39
41. Anon., Sefer Raziel, 1.119-21(§65-66), 4.61-64(§213-214)  Tagged with subjects: •nan Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 39
51. Anon., 3 Enoch, 10-16, 3-4, 6-9, 5  Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 236, 256, 267, 268
52. Anon., Hekhalot Zutarti, §489-95  Tagged with subjects: •angels, in magic Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 40, 151