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Journal articles on the topic 'Magic, Jewish'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Bellusci, Alessia. "Going Unseen in the Medieval and Early Modern Jewish Magical Tradition." Numen 69, no. 2-3 (2022): 258–86. http://dx.doi.org/10.1163/15685276-12341655.

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Abstract After a brief methodological introduction, the article reconstructs invisibility magic, its uses and rationale in medieval and early modern Jewish culture, based on a rich selection of manuscript texts, many of which remain unpublished. In contrast to other treatments of invisibility magic, it argues that in this specific cultural context the desire of going unseen was often motivated by contingent purposes such as protection on the road and self-defense. Some techniques of Jewish invisibility magic exhibit a marked Jewish character, some were inspired by the observation of nature, ot

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2

Davidowicz, Klaus, and Armin Lange. "A Jewish Magic Device in Pannonia Superior?" Journal of Ancient Judaism 1, no. 2 (2010): 233–45. http://dx.doi.org/10.30965/21967954-00102012.

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A comparison with Jewish magic as well as Jewish and non-Jewish amulets shows that the exclusive use of Deut 6:4 in the Halbturn amulet for apotropaic purposes points to its Jewish origin. A Jewish oil lamp found in Carnutum, the capital of the Roman province of Pannonia Superior, demonstrates that Jews lived not far away from Halbturn and poses the question of whether the amulet was produced in Carnuntum. While the magician who produced the Halbturn amulet was most probably a Jew, the archaeological evidence of the grave in which the Halbturn amulet was found is inconclusive with regard to th

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3

Harari, Yuval. "“Practical Kabbalah” and the Jewish Tradition of Magic." Aries 19, no. 1 (2019): 38–82. http://dx.doi.org/10.1163/15700593-01901003.

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Abstract This article deals with the Jewish tradition of magic and its relationship with Kabbalah.1 It begins by clarifying internal and external views of magic in Judaism, the place of “Kabbalah” and “kabbalists” in the traditional Jewish discourse of ritual power, and the role of “practical Kabbalah” in Israel’s market of New Age spiritual therapies. The focus is on the mutual relationships between the conceptual and performative foundations of Jewish magic practice and Kabbalah, as well as on Kabbalah’s actual influence on the Jewish tradition of magic.

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4

Bohak, Gideon. "How Jewish Magic Survived the Disenchantment of the World." Aries 19, no. 1 (2019): 7–37. http://dx.doi.org/10.1163/15700593-01901002.

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Abstract Jewish magic is thriving in present-day Israel, in spite of the supposed disenchantment of the modern world. To see how it survived from Antiquity and the Middle Ages to our own days, this essay surveys the development of Jewish magic in the modern period. It begins with the Jews of Europe, where the printing of books of popular medicine and “practical Kabbalah,” and the Enlightenment’s war on magic, led to the transformation and marginalization of many Jewish magical texts and practices, but did not entirely eradicate them. It then turns to the Jews of the Islamicate world, who were

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5

Németh, György. "Jewish Elements in the Greek Magic of Pannonia." Journal of Ancient Judaism 1, no. 2 (2010): 181–88. http://dx.doi.org/10.30965/21967954-00102006.

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Numerous names and terms related to Jewish tradition are known from the territory of Roman Pannonia. Pannonian magical inscriptions raise the question, to what extent do names and terms of Hebrew origin bear witness to the presence of Jews in Pannonia in the first three centuries of the imperial age? An almost simultaneous appearance of the silver lamella from Aquincum and the golden lamella from Halbturn proves that the Jewish population of Pannonia not only commemorated itself in official inscriptions but also preserved its identity through amulets.

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6

van der Horst, Pieter. "Ancient Jewish Magic: A History." Journal for the Study of Judaism 40, no. 1 (2009): 84–85. http://dx.doi.org/10.1163/157006308x375690.

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7

Belser, Julia Watts. "Ancient Jewish Magic: A History." Religion 40, no. 4 (2010): 338–39. http://dx.doi.org/10.1016/j.religion.2010.05.007.

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8

Kiel, Yishai. "Negotiating “White Rooster” Magic and Binitarian Christology." Journal of Ancient Judaism 9, no. 2 (2018): 259–79. http://dx.doi.org/10.30965/21967954-00902007.

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The article explores a set of religious and mythical motifs found in a Jewish Babylonian Aramaic magic bowl from the Moussaieff collection (M 163), which includes references to the sun god Šamaš(-Mithra); Jesus, his heavenly Father, and the cross; binitarian Christology; the oppression of the Great Man of the End and Suffering Messiah; a cosmic bird referred to as White Rooster; and a semi-divine angelic figure called ḤRWM AḤRWM. These motifs are situated in the broader context of contemporaneous Jewish Babylonian traditions incorporated in the talmudic, mystical, and magical corpora, on the o

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9

Bohak, Gideon. "Prolegomena to the Study of the Jewish Magical Tradition." Currents in Biblical Research 8, no. 1 (2009): 107–50. http://dx.doi.org/10.1177/1476993x09339445.

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Recent years have seen a steady rise in the scholarly interest in Jewish magic. The present paper seeks to take stock of what has already been done, to explain how further study of Jewish magical texts and artifacts might make major contributions to the study of Judaism as a whole, and to provide a blueprint for further progress in this field. Its main claim is that the number of unedited and even uncharted primary sources for the study of Jewish magic is staggering, and that these sources must serve as the starting point for any serious study of the Jewish magical tradition from antiquity to

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10

David Noy. "Ancient Jewish Magic (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 2 (2010): 206–8. http://dx.doi.org/10.1353/sho.0.0463.

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11

Bhayro, Siam. "On Early Jewish Literature and the Aramaic Magic Bowls." Aramaic Studies 13, no. 1 (2015): 54–68. http://dx.doi.org/10.1163/17455227-01301005.

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This article discusses examples of ‘lost midrashim’ that occur in both the New Testament and the Aramaic magic bowls, with a view to demonstrating the significance of the magic bowls for the study of early Jewish literature.

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12

Conway-Jones, Ann. "Jewish Mysticism and Magic. An Anthropological Perspective." Journal of Jewish Studies 59, no. 2 (2008): 333–35. http://dx.doi.org/10.18647/2814/jjs-2008.

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13

Davidowicz, Klaus, and Armin Lange. "A Jewish Magic Device in Pannonia Superior?" Journal of Ancient Judaism 1, no. 2 (2010): 233–45. http://dx.doi.org/10.13109/jaju.2010.1.2.233.

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14

Walker, Harriet. "Jewish Magic before the Rise of Kabbalah." Folklore 130, no. 3 (2019): 327–29. http://dx.doi.org/10.1080/0015587x.2019.1580417.

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15

Jansson, Eva-Maria, Øyvind Jørgensen, Peter Steensgaard Paludan, and Eli Shai. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 18, no. 1-2 (1997): 159–72. http://dx.doi.org/10.30752/nj.69546.

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Magie und Halakha. Ansätze zu einem empirischen Wissenschaftsbegriff im spätantiken und frühmittelalterlichen Judentum (Giuseppe Veltri, 1997) is reviewed by Eva-Maria Jansson.Dødehavsteksterne og Bibelen (eds. Niels Hyldahl & Thomas L. Thompson, 1996) is reviewed by Øyvind Jørgensen.Scholastic magic. Ritual and revelation in early Jewish mysticism (Michael D. Swartz, 1996) is reviewed by Øyvind Jørgensen.Frömmigkeit und Wissenschaft. Astrologie in Tanach, Qumran und frührabbinischer Literatur (Kocku von Stuckrad, 1996) is reviewed by Peter Steensgaard Paludan.On sanctity – religion, ethic

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16

Davila, James R. "Magic in the Ancient Greco-Roman and Ancient Jewish Worlds." Gnosis 7, no. 1 (2022): 81–91. http://dx.doi.org/10.1163/2451859x-00701005.

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Abstract In Drawing Down the Moon: Magic in the Ancient Greco-Roman World, Radcliffe Edmonds provides us with a new etic framework for understanding ancient magic, but one steeped in the emic perspectives of the actual practitioners and clients as preserved in the literary, epigraphic, and archaeological evidence. In this paper I examine Edmonds’s findings in relation to the ancient Jewish magical and mystical traditions found mainly in Sefer HaRazim, “The Book of the Mysteries,” a late-antique ritual handbook written in Hebrew.

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17

Sabar, Shalom. "Torah and Magic: The Torah Scroll and Its Appurtenances as Magical Objects in Traditional Jewish Culture." European Journal of Jewish Studies 3, no. 1 (2009): 135–70. http://dx.doi.org/10.1163/102599909x12471170467448.

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AbstractThis essay deals with a little noticed aspect of the Torah scroll in Jewish life and practice—namely, the usage of the scroll and its accessories in the context of sympathetic magic. The Torah is undoubtedly the holiest text in the Jewish tradition, and early on rabbinical authorities set a code that determined the fitting rules of conduct towards the scroll upon which it is written. In the course of time, the Torah scroll and the appurtenances associated with it emerged as the most sacred tangible objects in Jewish tradition and folk culture. Select Torah scrolls in various communitie

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18

Sela, Shlomo. "Studies on Astral Magic in Medieval Jewish Thought." Journal of Jewish Studies 57, no. 1 (2006): 182–84. http://dx.doi.org/10.18647/2661/jjs-2006.

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19

Morgenstern, Matthew. "Angels and Demons: Jewish Magic Through the Ages." Journal of Jewish Studies 62, no. 2 (2011): 402–3. http://dx.doi.org/10.18647/3067/jjs-2011.

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20

Eguiarte, Enrique. "From Jewish Magic to Gnosticism by A. Mastrocinque." Mayéutica 31, no. 72 (2005): 445–47. http://dx.doi.org/10.5840/mayeutica2005317229.

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21

Németh, György. "Jewish Elements in the Greek Magic of Pannonia." Journal of Ancient Judaism 1, no. 2 (2010): 181–88. http://dx.doi.org/10.13109/jaju.2010.1.2.181.

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22

Pearson, Birger A. "From Jewish Magic to Gnosticism ? By Attilio Mastrocinque." Religious Studies Review 33, no. 1 (2007): 67–68. http://dx.doi.org/10.1111/j.1748-0922.2007.00151_11.x.

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23

Beran, Zdeněk. "Praga Magica: Prague as a Place of Memory and Vision in George Eliot, Anthony Trollope and George Sand." AUC PHILOLOGICA 2022, no. 2 (2023): 51–65. http://dx.doi.org/10.14712/24646830.2022.37.

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George Eliot and Anthony Trollope made short visits to Prague in the mid-19th century and were fascinated by such places as the Jewish Quarter with its old synagogue or Charles Bridge with its Baroque statues. They used these motifs in some of their works: Eliot in The Lifted Veil and Daniel Deronda and Trollope in Nina Balatka. Their portrayal of Prague, however, is very much based on the image of Praga magica, the Prague of legends, mysteries and magic. This article argues that the shift of focus from the Jewish Prague to the statue of St John of Nepomuk, which appears in The Lifted Veil and

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24

Rustow, Marina. "Medicine, Magic, Alchemy, Food, and Ink: Recipes in the Cairo Geniza." Jewish Quarterly Review 113, no. 4 (2023): 539–51. http://dx.doi.org/10.1353/jqr.2023.a913339.

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25

Frankfurter, David, and Michael D. Swartz. "Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism." Journal of Biblical Literature 118, no. 1 (1999): 142. http://dx.doi.org/10.2307/3268239.

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26

Hayman, A. Peter. "Was God a Magician? Sefer Yeṣira and Jewish Magic." Journal of Jewish Studies 40, no. 2 (1989): 225–37. http://dx.doi.org/10.18647/1475/jjs-1989.

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27

Halperin, David J., and Michael D. Swartz. "Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism." Journal of the American Oriental Society 119, no. 1 (1999): 148. http://dx.doi.org/10.2307/605561.

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28

MORGENSTERN, M. "The Jewish Babylonian Aramaic Magic Bowl BM 91767 Reconsidered." Le Muséon 120, no. 1 (2007): 5–27. http://dx.doi.org/10.2143/mus.120.1.2020266.

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29

Sivan, Hagith. "Early Jewish Magic: Research, Method, Sources (review)." Journal of Late Antiquity 4, no. 1 (2011): 177–81. http://dx.doi.org/10.1353/jla.2011.0006.

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30

Bohak, Gideon. "The Uses of Cosmogonic Myths in Ancient Jewish Magic." Archiv für Religionsgeschichte 13, no. 1 (2012): 93–108. http://dx.doi.org/10.1515/afgs.2012.93.

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31

Carr, Jessica. "‘A Tourist In The Country Of Men’: Sexuality, Self, And Multiple Modernities In Anya Ulinich’s Graphic Novel Lena Finkle’s Magic Barrel." Images 10, no. 1 (2017): 37–64. http://dx.doi.org/10.1163/18718000-12340075.

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Abstract This article analyzes how Anya Ulinich’s graphic novel Lena Finkle’s Magic Barrel (2014) engages in and expands upon Jewish writing practices. I argue that through her use of the graphic novel as a medium, Ulinich both draws on and subverts masculine writing practices and images of women that have dominated Jewish literature and culture. Through her cross-discursive, intertextual, multi-directional writing, Ulinich depicts her protagonist Lena as gaining a sense of self, but one that is fragmentary and constantly experienced and re-pictured through memory and in relationship to others

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32

Alwuraafi, Ebrahim. "Zaydi Discriminatory Decrees and Their Effect on Yemenite Jews in Nomi Eve’s Henna House." Acuity: Journal of English Language Pedagogy, Literature and Culture 6, no. 1 (2020): 24–35. http://dx.doi.org/10.35974/acuity.v6i1.2389.

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Nomi Eve’s novel Henna House: A Novel (2014) is the first novel to tackle the history of Jews in Yemen—one of the poorest and most forgotten countries of the world—in English. The novel revisits the last period of the Jews’ history in Yemen before their transportation to Israel in Operation Magic Carpet between 1949 and 1950 and is illustrative of the subordination and suffering of Jews in Yemen. It explores the experience of the Yemenite Jews in the first half of the twentieth-century Yemen and reveals the explicitly racialized association of human repression of Zaydi majority. It also explor

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33

Shaked, Shaul. "Dramatis Personae in the Jewish Magic Texts: Some Differences Between Incantation Bowls and Geniza Magic." Jewish Studies Quarterly 13, no. 4 (2006): 363. http://dx.doi.org/10.1628/094457006780130448.

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34

Feinberg, Anat, and Robert Jütte. "Jüdisch-christliche Volksmedizin in einer Idylle Saul Tschernichowskys." Aschkenas 29, no. 1 (2019): 161–73. http://dx.doi.org/10.1515/asch-2019-0010.

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Abstract When working as a country doctor in Czarist Russia, the Jewish author and poet Saul Tschernichowsky (1875-1943) had close contact with the rural population and with the Jews living there. Meeting the village folk and peasants brought back memories of his own childhood spent in the country that made him realize the discrepancy between »yesterday’s world« and modern times. Academic medicine did not count for much in the country. The peasants wanted »proper« drugs, by which they meant drugs whose strong smell and conspicuous colour suggested effectiveness. Some of Tschernichowsky’s medic

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35

Hames, Harvey J. "Jewish Magic with a Christian Text: A Hebrew Translation of Ramon Llull'sArs Brevis." Traditio 54 (1999): 283–300. http://dx.doi.org/10.1017/s0362152900012265.

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In July or August 1474 in Senigallia, a town on the coast of the Adriatic sea, a translation into Hebrew was completed of theArs brevis, a work by the medieval Christian philosopher, mystic, and missionary Ramon Llull. Within a couple of years, this translation had been copied a number of times, and from the colophon of one of these copies, it appears that this work was rated very highly by its Jewish readers as an aid for achieving mystical experience. Any interest shown by the adherents of one faith in the texts of another is important for shedding light on common intellectual interests and

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36

Schäfer, Peter. "Jewish Magic Literature in Late Antiquity and Early Middle Ages." Journal of Jewish Studies 41, no. 1 (1990): 75–91. http://dx.doi.org/10.18647/1511/jjs-1990.

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37

ALTGLAS, VÉRONIQUE. "Jewish mysticism and magic: an anthropological perspective. by Bloom, Maureen." Social Anthropology 16, no. 1 (2008): 104–5. http://dx.doi.org/10.1111/j.1469-8676.2008.00027_5.x.

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38

Bohak, Gideon. "Jewish mysticism and magic: an anthropological perspective - By Maureen Bloom." Journal of the Royal Anthropological Institute 14, no. 4 (2008): 890–91. http://dx.doi.org/10.1111/j.1467-9655.2008.00537_1.x.

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39

Atlas, Dustin N. "Jewish Mysticism and Magic: An Anthropological Perspective by Maureen Bloom." Magic, Ritual, and Witchcraft 9, no. 1 (2014): 85–87. http://dx.doi.org/10.1353/mrw.2014.0009.

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40

Swartz, Michael. "THE DEAD SEA SCROLLS AND LATER JEWISH MAGIC AND MYSTICISM." Dead Sea Discoveries 8, no. 2 (2001): 182–93. http://dx.doi.org/10.1163/156851701753726114.

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41

Bhayro, Siam. "Jewish Magic before the Rise of Kabbalah, by Yuval Harari." Aries 18, no. 1 (2018): 127–30. http://dx.doi.org/10.1163/15700593-01801005.

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42

Angel, Joseph. "The Use of the Hebrew Bible in Early Jewish Magic." Religion Compass 3, no. 5 (2009): 785–98. http://dx.doi.org/10.1111/j.1749-8171.2009.00167.x.

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43

Aune, David E. "The Apocalypse of John and Graeco-Roman Revelatory Magic." New Testament Studies 33, no. 4 (1987): 481–501. http://dx.doi.org/10.1017/s0028688500020968.

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The Apocalypse of John mirrors in a very distinctive way the social and cultural amalgam which constituted late first century Christianity. Though a Christian document it is heavily indebted to Jewish religious and apocalyptic traditions. It also exhibits both the influences of and the reactions to Hellenism. The purpose of this paper is to examine selected Hellenistic magical traditions which have been taken up consciously by John and fashioned into an anti-magic apologetic.

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44

Panteleev, Aleksey. "MIRACLE, MAGIC AND EARLY CHRISTIANITY." Odysseus. Man in History 30, no. 1 (2023): 35–59. http://dx.doi.org/10.32608/1607-6184-2023-30-1-35-59.

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The article describes the continuity between pagan and Christian views on miracle and magic and examines the dialogue about miracles that unfolded between them in the 2nd – 3rd centuries. The author explores such issues as the ancient Greek or Roman and Jewish traditions concerning sorcerers, the terms for describing miracle workers and sorcerers, evidence from early Christian literature of miracles in the Apostolic period and later, the role of miracles in the spreading of Christianity, and the controversy between Christians and pagans, especially Origen and Celsus, about the nature of the mi

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45

Greig, Alison. "Angelomorphism and Magical Transformation in the Christian and Jewish Traditions." Culture and Cosmos 19, no. 1 and 2 (2015): 129–44. http://dx.doi.org/10.46472/cc.01219.0215.

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This paper examines the concept of angelomorphism and magical transformation with reference to canonical and non-canonical Christian and Jewish beliefs. Magic, as loosely defined, is the attempt to engage with the world through the imagination or psyche in order to obtain some form of knowledge, benefit, or advantage, while celestial magic engages with the cosmos through stellar, planetary, or celestial symbolism, influences, or intelligences.1 Angelification of an individual is linked to the concept of resurrection, where, in the eschaton, the physical body of the righteous is transformed int

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46

Biernot, David. "Die Auslegung der biblischen Verbote der Wahrsagerei, Beschwörung und Hellseherei in der Mishneh Torah Maimunis." Religion & Theology 19, no. 3-4 (2012): 340–51. http://dx.doi.org/10.1163/15743012-12341243.

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Abstract The objective of the article is to present the overall picture of Maimonides’s views on magic. As the point of departure, three halakhot prohibiting various types of magical practices have been selected from Maimonides’s code of Law, the Mishne Tora. While the first two refer rather to the popular forms of folk magic and superstition, fortune telling and conjuring, the third prohibition addresses its learned form, astral magic, which in Maimonides’s opinion was the most vicious one. First of all, the article focuses on outlining the extent of diffusion of the above magical practices i

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47

Verman, Mark. "Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism.Michael D. Swartz." Speculum 74, no. 3 (1999): 845–47. http://dx.doi.org/10.2307/2886856.

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48

Schwartz, Dov. "Conceptions of Astral Magic Within Jewish Rationalism in the Byzantine Empire." Aleph: Historical Studies in Science and Judaism 3 (January 2003): 165–211. http://dx.doi.org/10.2979/ale.2003.-.3.165.

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49

Saar, Ortal-Paz. "Jewish Magic before the Rise of Kabbalah, written by Yuval Harari." Journal for the Study of Judaism 51, no. 1 (2019): 134–37. http://dx.doi.org/10.1163/15700631-12505003.

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50

Kraus, Thomas J. "Illustrative and Intriguing — a New Standard Work About Ancient Jewish Magic." Expository Times 121, no. 5 (2010): 246. http://dx.doi.org/10.1177/00145246101210050705.

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