Papers in English by Marek Vinklát
Critical Dictionary of Apocalyptic and Millenarian Movements, Mar 16, 2023
Coptica, Gnostica und Mandaica: Sprache, Literatur und Kunst als Medien interreligiöser Begegnung(en), 2020
The Middle Eastern religious-ethnic minority group known as the Mandeans uses several ritual text... more The Middle Eastern religious-ethnic minority group known as the Mandeans uses several ritual texts and commentaries during its religious practice. Only a limited number of copies and versions of Mandaic manuscripts are available for Western researchers. In the text presented here, the author identifies fragments of two different ritual commentaries that have been neglected for more than one hundred and fifty years. Despite the fact that these are rare variants of important and well-known texts of the Mandaean cult, no one had yet pointed out their existence and their interesting differences. The author adds his own translations and transliterations, which is provided with commentary and footnotes containing textual variants. He also evaluates the importance of such fragments and their contribution to the reconstruction of Mandaean history.
Biernot, D. - Blažek, J. - Veverková, K. (eds.), "Šalom: Pocta Bedřichu Noskovi k sedmdesátým narozeninám" (Deus et gentes, vol. 37), Chomutov: L. Marek, 2012. ISBN 978-80-87127-56-8., 2012
This article deals with written Aramaic magic of Mesopotamia of Late Antiq-uity and focuses mainl... more This article deals with written Aramaic magic of Mesopotamia of Late Antiq-uity and focuses mainly on Mandaic and Jewish magic bowls and metal amu-lets. It tries to prove the connection between these Jewish texts and Mandaic texts, since the Mandaic ones use terms of Jewish theology and legislation as well as the forms of the name of God of Judaism. Using the translations from Mandaic and Judeo-Aramaic the author compares magic artifacts and proves the influence of Jewish tradition on Mandaic magic and also points to a possible connection of hekhalot literature with these Jewish and Mandaic magic texts. The first part focuses briefly on the history of research on Man-daic magic texts, on their basic forms and also on their praxis and treating. Author’s original observation on the possible presence of “magical puns” in magic texts is demonstrated on translation from original Mandaic language. Author points out the potential inspiration of text in Haršia Bišia collection by The Testament of Solomon. The second part of the article deals with the term get (טג) used in Judaism for a divorce bill. Same document is treated also in Mandaic written magic as is seen on several translations. Author also compares synoptically one Mandaic and one Jewish magic bowl to emphasize their linguistic and religious similarities. The final part consists of retracing the names of Jewish angels and God in the Mandaic texts, illustrated again by various translations. Thus we can find angels Gabriel and Raphael in Man-daic amulets and the God’s names as Adonai or Iahu. Author searches also for the names of Mandaic supernatural beings in Jewish texts and apparently finds the name of Abatur on one Jewish magic bowl and maybe the name of Ptahil in the hekhalotic text Sefer ha-Razim.
Coptica – gnostica – mandaica, 2013
Autor v předkládané krátké studii analyzuje dva zatím neidentifikované a nepřeložené magické text... more Autor v předkládané krátké studii analyzuje dva zatím neidentifikované a nepřeložené magické texty. Oba předměty jsou součástí sbírky Britského muzea a jsou sepsány v mandejském jazyce a písmu. První předmět sestává ze dvou listů magické knihy, jež kdysi sloužila jako předloha pro výrobu amuletů. Částečná transliterace jednoho z listů je dochována v muzejním katalogu z roku 1872 sestaveném Williamem Wrightem. Druhý předmět je již samotný amulet zhotovený pro konkrétní osobu. Ten byl shodou okolností otištěn v publikaci Ernesta Alfreda Thompsona Wallis Budge roku 1930. Autor tak měl možnost nahlédnout do originálních textů těchto dokladů a provést jejich komparaci s texty již dříve publikovanými. Text z magické knihy nápadně připomíná zaříkání ze známé sbírky Haršia Bišia (DC 46). Text amuletu je pak zřejmě duplikát nepublikovaného amuletu Šapta ḏ-Mahsihpan Rba (DC 37). Autor se snaží identifikovat autory obou textů a v závěru zhodnocuje důležitost práce s podobnými opomínanými mandejskými texty pro rekonstrukci mandejské historie.
Publikace v češtině by Marek Vinklát
Ve snaze o depolitizaci bádání v oblasti židovské mystiky se autoři věnují společenství pražských... more Ve snaze o depolitizaci bádání v oblasti židovské mystiky se autoři věnují společenství pražských frankistických rodin, které zkoumají jako nové náboženské hnutí a předkládají jeho teologicko-religionistickou analýzu. Úvodní kapitola se věnuje dějinám pražského frankismu a současnému stavu poznání, kapitola druhá přináší rozsáhlé překlady pramenné literatury, které jsou následně v kapitole třetí analyzovány v podobě tematických okruhů. Kapitola závěrečná předkládá novou metodiku, jejíž uplatnění umenší politizaci judaistického diskurzu v oblasti židovské mystiky a přispěje k utvoření přesnějšího obrazu spirituality jejích představitelů.
100 let české staroorientalistiky: České klínopisné bádání, předovýchodní archeologie a spřízněné obory v dokumentech, 2021
Theologická revue, 2020
Presented review summarizes the current but still fragmented state of knowledge about the Prague ... more Presented review summarizes the current but still fragmented state of knowledge about the Prague Frankist families in 18th and 19th centuries and their departure to the United States of America. Namely the families of Porges von Portheim, von Hönigsberg, Wehle and Brandeis. Several original remarks and observations of the author are added as well as the first Czech translations of the Prague Frankist religious and biographical literature.
Theologická revue, 2019
In a preliminary study the author defines the already religious community of Jacob Frank as the n... more In a preliminary study the author defines the already religious community of Jacob Frank as the new religious movement with the help of relevant academic literature. This step is made primarily because the often used term "sect" is not sufficient for current research. The author presents several key elements identifying new religious movements and explains them on an example of frankism. For this purpose translations of historical documents and testimonies are used. The second half of the study focuses on religious violence committed on the community and also in the community. Potential violent conflict with the surrounding society, so typical for some of the modern new religious movements, is also taken into consideration.
Orientalia Antiqua Nova XIV
The article focuses on reception of the female demon Lilith in Late Antiquity and on supposed ori... more The article focuses on reception of the female demon Lilith in Late Antiquity and on supposed origin of her name. It also seeks to explain the names of her main adversaries, the angels Senoy, Sansenoy and Semangelof. The story of their origins attested in Alphabet of ben Sirach is introduced and compared with one Aramaic magic bowl containing a very similar story. The translation of one Hebrew amulet from Jewish Museum in Prague is additionaly presented because of its resemblance to the aforementioned texts and important features. The author introduces to the reader a historiola theory of Ferdinand Ohrt and tries to apply it on these two translated incantations containing Lilith historiola.
Theologická revue, 2014
The first part of this study deals with the life and work of the Hungarian rabbi
Moshe Teitelbaum... more The first part of this study deals with the life and work of the Hungarian rabbi
Moshe Teitelbaum, primarily on the basis of a historical report by another Hungarian
rabbi, Leopold Löw. Although Löw was a member of the Jewish Enlightenment (Haskalah) and would likely have been an opponent of a Hasidic rabbi, he describes Teitelbaum’s life with utmost respect. His work also covers Teitelbaum’s trade in amulets which is, in Löw’s view, the only thorny issue. By a great coincidence, one of Teitelbaum’s amulets can be found in the Jewish Museum in Prague. This artefact is researched and is discussed in the second part of the study, together with another of Teitelbaum’s amulets which exists in three differing versions. Both amulets contain biblical verses mentioning God’s protection. Most interesting links with BaHaB fasts and Shovavim are identified. Researchers in the field of Judaism and Religious studies may also appreciate the translations of three Yiddish sentences and the solution of several encrypted Biblical verses.
Theologická revue, 2013
In this study the author focuses on the state of Jewish education in the 18th century and its sub... more In this study the author focuses on the state of Jewish education in the 18th century and its subsequent development in the 19th century. He shows how secularization and the Enlightenment affected its transformation. The first part of the study describes the education of young Jewish males in the heder and also in the yeshivas. The author talks about the criticism which these ways of learning have obtained and also about the changes they have undergone. First modern Jewish theological seminaries were established during the 19th century. The study presents especially two of them: the Breslau seminary and the Budapest seminary. In the second part of the paper the author discusses the life and work of Rabbi Zacharias Frankl from Prague. His studies, rabbinic offices and his concept of positive-historical Judaism are described. The third part is dedicated to education and journeys of Rabbi Leopold Löw from Černá Hora in Moravia. The author writes about his share in the emancipation of Hungarian Judaism and his participation in the Hungarian Revolution of 1848. Although Löw had to face many spurns from his own ranks, he managed to lay the foundations of the Jewish Theological Seminary in Budapest. Bibliography includes forty nine items, including current articles and monographs, and also contemporary periodicals and correspondence from 19th century.
Svět pro příští generace: Zápasy současné teologie o realizaci zvěsti radosti a naděje pro tento svět
The short study presented on following pages focuses on the possibly earliest manuscripts of Targ... more The short study presented on following pages focuses on the possibly earliest manuscripts of Targum Onkelos and Targum Jonathan, which were preserved on four different earthenware bowls. These so called „Aramaic magic bowls“ were created approximately between the 4th and the 7th centuries in central Mesopotamia as home apotropaic objects or (in rare cases) as curse tablets. Author of the paper describes the praxis of reading the Aramaic translations of the Bible in the ancient synagogues and compares the bowl texts with the current Targumic material.
Tradice a inovace v kulturách Starého východu, 2013
Theologická revue, 2012
"Research on the Mandaic pre-classical texts from its beginning to present day"
This paper repre... more "Research on the Mandaic pre-classical texts from its beginning to present day"
This paper represents first Czech attempt to comprise the history of research on the Mandaic pre-classical texts. These magic bowls and metal amulets are dated circa at the last four centuries of the antiquity and were found in Mesopotamia. The author writes first of all about early archaeological expeditions, their important figures and pioneering efforts to decipher the Mandaic magic texts. The works of such scholars as Henri Pognon, Rudolf Macúch or Joseph Naveh and their contributions are discussed. Also the views of contemporary researchers are mentioned. Christa Müller-Kessler, Erica Hunter and Matthew Morgenstern are the most sounding voices of the present day. At the end of the paper author speaks about the future publications on the Mandaic pre-classical texts. A short study about the clients and their families in this magical literature is also presented along with a debate on the relevance of the pre-classical texts for the Mandaic studies."
In the presented study the author introduces Christian Syriac magic bowls and their elements to t... more In the presented study the author introduces Christian Syriac magic bowls and their elements to the reader. These artefacts originate from Mesopotamia from 6th to 8th century C.E. – i.e. from Late Antiquity. It is this period, which author defines with the help of the work of Irish historian Peter Romert Lamont Brown. The first chapter summarizes the most important theories regarding the academic study of magic and religion. Author then briefly summarizes the history of research on the Syriac magic bowls, describes their appearance and points to the emic aspect of their magic. With his own translations from Syriac he afterwards illustrates uniform structure of the bowls, explains the client’s position in the text and highlights importance of their names, from which can be reconstructed whole family trees. In the next part the author polemizes about the possibility, that not all Syriac bowls are of Christian origin. He however presents translations which contain purely Christian elements and supports them also with translations from younger but definitely Christian Syriac amulets. In the conclusion author summarises his findings and emphasises the importance of further research in this field.
Aspar Maluašia: The Mandaean Book of Astrology, Medicine and Magic in New Light
The Mandaean Asp... more Aspar Maluašia: The Mandaean Book of Astrology, Medicine and Magic in New Light
The Mandaean Aspar Maluašia was compared with other sources of Middle Eastern astrology and divination only in some cases. The old structure of this compilation suggested by Lady Drower is not sufficient for present studies and very important similar texts of Middle East were not mentioned in her translation. The author of this study proposes new structure and he points at the known astrological and divinatory writings with parallels of Aspar Maluašia. He also translates from Mandaic texts which are identified as Mandaean originals and reconstructs the original purpose and meaning of the compilation. Through study of its colophons the author traces the origins of Aspar Maluašia texts to the 17th century and the combination of separate texts to the 18th century. As the comparison proves, some of the contents of the Aspar Maluašia is actually much older and incorporates the Babylonian and Greek traditions – amongst them the Apocalypse of Daniel.
Kvalifikační práce (Theses) by Marek Vinklát
"This dissertation thesis focuses on a phenomenon of Aramaic magic bowl, or Aramaic incantation b... more "This dissertation thesis focuses on a phenomenon of Aramaic magic bowl, or Aramaic incantation bowls, amulets originating in Mesopotamia of Late Antiquity. It is a first Czech monograph on this topic and also a bold attempt to translate texts of these already published bowls to the Czech language. After the introduction, which elucidates the means of selection and translation of sixteen presented bowls, author discusses the history of research on these peculiar amulets. Many past and modern scholars are presented here with their theories, attitudes and publications. A special part of this second chapter is dedicated to the problem of black antiquities market and illegal trade with Aramaic magic bowls.
The first chapter is dealing with a possible connection of bowls and Hekhalot literature, which is also briefly introduced and described. Author analyzes and translates five Aramaic magic bowls and compares their preciously unique content with relevant macroforms of Hekhalot literature. As was stated by another scholars, the Aramaic magic bowls were written by people, who knew the Hekhalot literature and, possibly, were cherishing it. Next topic speaks about the influence of synagogue liturgy on the incantation of the bowls. It was found, the inspiration was drew especially from evening service and from the night recitation of Shema. Two bowls could be considered as the oldest manuscripts of Mishnah, containing Zevahim 5,3-4 which is read in the morning service. The third chapter describes the utilisation of the Bible in Jewish magic and focuses on three Aramaic magic bowls. One of them is probably made according to mezuzah. Two other bowls incorporate the verses from Targum Onkelos and also Targum Jonathan. These bowls could be also considered as the oldest extant manuscripts of Targum literature. The last chapter of analyses and translations focuses on legendary character of Lilith and her three adversaries, the angels Senoy, Sansenoy and Senmangeloph. The story of their origins attested in Alphabet of ben Sirach is introduced to the reader and also compared with one Aramaic magic bowl containing a very similar story. Another part of the chapter deals with historical figures of the rabbis Joshua bar Perahia and Hanina ben Dosa, which are present in many Aramaic magic bowls in the role of exorcists. The legends about Lilith, the angels and also about holy exorcists were merged in the passage of time into one incantation, which is illustrated on two Hebrew amulets from Jewish Museum in Prague.
The conclusion of the dissertation thesis answers the questions posed in the introduction. To study the Aramaic magic bowls is very important, because these artefacts can hold many interesting and vital information for Jewish and Biblical studies. The authors of the bowls had to be very skilled in liturgy, Targums and in rabbinic and Hekhalot literature. No doubt they belonged to the middle educated class, and were possibly scribes, synagogue official, meturgemans and also physicians, as proves an appendix about medicine terminology in the Aramaic magic bowls presented also in the final chapter. Last part of the work itself is briefly describing chosen scientific theories about the relation of religion and magic. These theories are applied on the subject of our Aramaic incantation bowls and thus verified."
The aim of this work is in the first place to define the scope of its studies – the Mandaean magi... more The aim of this work is in the first place to define the scope of its studies – the Mandaean magic. It also tries to penetrate into the history of research on these findings and to chronologically systematize it. Author discusses the basic forms of Mandaean magic documents, their content, relations and practice. He also tries to point out the possibilities and the methods, which emerge when we study these documents. Each chapter uses authors own translations from Mandaic to serve as examples of the particular kind of magical findings and to illustrate their rhetoric. These are the first translations of Mandaic magical and astrological texts into Czech. For some large texts is necessary to penetrate deeper into their structure, especially because of easiest orientation in the text itself and for the distinguishing of the individual magical formulae. This method was hosen mainly for an astrological compendium Aspar Maluašia, which is studied in a separate chapter. The present work does not aim to cover all the problems of magic and astrology in Mandaean environment, but wants to lay the foundations for further research and to show some possibilities and methods, which may be issued. The texts on lead amulets show allusions to the real practice. At the same time author points towards the linguistic analysis of texts. According to the author, future research could concentrate on the phenomena of magical word play – ie. looking for the similarities of words in the text which can be magically linked together. In the chapter on magic incantation bowls the importance of studying these texts in light Mandaean theology is pointed out. An important method for examining all the magical texts is according the author their mutual comparation and reconstruction of damaged areas. The part about paper amulets stresses the importance of reading notes written at the end of the formulas. From them can contemporary researcher read out the praxis as well as problems that clients wanted to fix with an amulet (eg. infertility). The author demonstrates that the writers of these amulets often ignores the notes and instructions, because the final form of amulet (eg, paper roll) often did not corresponded with the form required in the instructions (eg ointment). According to the author the explanation of such discrepancy of the instructions and the real documents is that during the Middle Ages and modern times experienced Mandaic magic and its practice some kind of decline. The author describes it in a chronological manner in the conclusion. Here he also evaluates the Mandaic magic texts according to their literary aspect. In the case of magical and astrological compilations author reveals how many foreign material they assume. The concrete Judeo-Christian writings that were in some form and some extent hired out by Mandeans are the Testament of Solomon and the Revelation of Daniel.
The main goal of this essay is to deal with the creation of man in ancient and medieval religions... more The main goal of this essay is to deal with the creation of man in ancient and medieval religions associated with Judaism. The chapters are listed with regard to the chronology of their emergence. In these chapters I introduce anthropogonies of Judaism, Christianity, Gnosticism, Mandaean, Islam and Yazidi. To understand the whole myth of the creation of man we have to describe a full life of the first man and not just the initial act of creation. In these systems the essence of the first man Adam changes during his life and the man is actually "shaped" during his story with the assistance of the Powers of Good and Powers of Darkness and in the consequences of his own decisions. All religions above have one common element. Adam, as the first and ideal person takes a place of rolemodel. This way the myth demonstrates the nature of man (anthropology) and his future salvation (soteriology).
The anthropogony myths are interpreted with an aid of the sacred texts of these traditions and their commentaries. The anthropogony of Judaism is presented as written in Torah, in Rashi's commentary and in the Babylonian Talmud and the Midrash Rabbah. Chapter about Christian conception of the first man Adam is written with use of the New Testament writings and some Christian apocrypha (such as The Gospel of Nicodemus). The Gnostic anthropogonies are represented by myths from The Book of Baruch, The Secret Book of John, and The Reality of the Rulers. As an addition there is an interpretation of the Mandaean myth of creation of man as written in Ginza Rabba. The chapter about anthropogony in Islam consists from citations of the Quran and from some Islamic quranic exegesies. The anthropogony of Yazidi people is taken from their sacred scripture called Black Book.
It should be noted that time included to the main structure of the anthropological myth some folk elements. These elements are developed in commentaries, legends and historiographies written as the support to the original sacred text (i.e. Torah). These additions are not important for theological testimony, but we can still search and find the theological testimonies in the folk elements. Folk-component of religion is very important because maintains an interest of the ordinary believers and fulfills their aesthetic and spiritual needs.
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Papers in English by Marek Vinklát
Publikace v češtině by Marek Vinklát
Moshe Teitelbaum, primarily on the basis of a historical report by another Hungarian
rabbi, Leopold Löw. Although Löw was a member of the Jewish Enlightenment (Haskalah) and would likely have been an opponent of a Hasidic rabbi, he describes Teitelbaum’s life with utmost respect. His work also covers Teitelbaum’s trade in amulets which is, in Löw’s view, the only thorny issue. By a great coincidence, one of Teitelbaum’s amulets can be found in the Jewish Museum in Prague. This artefact is researched and is discussed in the second part of the study, together with another of Teitelbaum’s amulets which exists in three differing versions. Both amulets contain biblical verses mentioning God’s protection. Most interesting links with BaHaB fasts and Shovavim are identified. Researchers in the field of Judaism and Religious studies may also appreciate the translations of three Yiddish sentences and the solution of several encrypted Biblical verses.
This paper represents first Czech attempt to comprise the history of research on the Mandaic pre-classical texts. These magic bowls and metal amulets are dated circa at the last four centuries of the antiquity and were found in Mesopotamia. The author writes first of all about early archaeological expeditions, their important figures and pioneering efforts to decipher the Mandaic magic texts. The works of such scholars as Henri Pognon, Rudolf Macúch or Joseph Naveh and their contributions are discussed. Also the views of contemporary researchers are mentioned. Christa Müller-Kessler, Erica Hunter and Matthew Morgenstern are the most sounding voices of the present day. At the end of the paper author speaks about the future publications on the Mandaic pre-classical texts. A short study about the clients and their families in this magical literature is also presented along with a debate on the relevance of the pre-classical texts for the Mandaic studies."
The Mandaean Aspar Maluašia was compared with other sources of Middle Eastern astrology and divination only in some cases. The old structure of this compilation suggested by Lady Drower is not sufficient for present studies and very important similar texts of Middle East were not mentioned in her translation. The author of this study proposes new structure and he points at the known astrological and divinatory writings with parallels of Aspar Maluašia. He also translates from Mandaic texts which are identified as Mandaean originals and reconstructs the original purpose and meaning of the compilation. Through study of its colophons the author traces the origins of Aspar Maluašia texts to the 17th century and the combination of separate texts to the 18th century. As the comparison proves, some of the contents of the Aspar Maluašia is actually much older and incorporates the Babylonian and Greek traditions – amongst them the Apocalypse of Daniel.
Kvalifikační práce (Theses) by Marek Vinklát
The first chapter is dealing with a possible connection of bowls and Hekhalot literature, which is also briefly introduced and described. Author analyzes and translates five Aramaic magic bowls and compares their preciously unique content with relevant macroforms of Hekhalot literature. As was stated by another scholars, the Aramaic magic bowls were written by people, who knew the Hekhalot literature and, possibly, were cherishing it. Next topic speaks about the influence of synagogue liturgy on the incantation of the bowls. It was found, the inspiration was drew especially from evening service and from the night recitation of Shema. Two bowls could be considered as the oldest manuscripts of Mishnah, containing Zevahim 5,3-4 which is read in the morning service. The third chapter describes the utilisation of the Bible in Jewish magic and focuses on three Aramaic magic bowls. One of them is probably made according to mezuzah. Two other bowls incorporate the verses from Targum Onkelos and also Targum Jonathan. These bowls could be also considered as the oldest extant manuscripts of Targum literature. The last chapter of analyses and translations focuses on legendary character of Lilith and her three adversaries, the angels Senoy, Sansenoy and Senmangeloph. The story of their origins attested in Alphabet of ben Sirach is introduced to the reader and also compared with one Aramaic magic bowl containing a very similar story. Another part of the chapter deals with historical figures of the rabbis Joshua bar Perahia and Hanina ben Dosa, which are present in many Aramaic magic bowls in the role of exorcists. The legends about Lilith, the angels and also about holy exorcists were merged in the passage of time into one incantation, which is illustrated on two Hebrew amulets from Jewish Museum in Prague.
The conclusion of the dissertation thesis answers the questions posed in the introduction. To study the Aramaic magic bowls is very important, because these artefacts can hold many interesting and vital information for Jewish and Biblical studies. The authors of the bowls had to be very skilled in liturgy, Targums and in rabbinic and Hekhalot literature. No doubt they belonged to the middle educated class, and were possibly scribes, synagogue official, meturgemans and also physicians, as proves an appendix about medicine terminology in the Aramaic magic bowls presented also in the final chapter. Last part of the work itself is briefly describing chosen scientific theories about the relation of religion and magic. These theories are applied on the subject of our Aramaic incantation bowls and thus verified."
The anthropogony myths are interpreted with an aid of the sacred texts of these traditions and their commentaries. The anthropogony of Judaism is presented as written in Torah, in Rashi's commentary and in the Babylonian Talmud and the Midrash Rabbah. Chapter about Christian conception of the first man Adam is written with use of the New Testament writings and some Christian apocrypha (such as The Gospel of Nicodemus). The Gnostic anthropogonies are represented by myths from The Book of Baruch, The Secret Book of John, and The Reality of the Rulers. As an addition there is an interpretation of the Mandaean myth of creation of man as written in Ginza Rabba. The chapter about anthropogony in Islam consists from citations of the Quran and from some Islamic quranic exegesies. The anthropogony of Yazidi people is taken from their sacred scripture called Black Book.
It should be noted that time included to the main structure of the anthropological myth some folk elements. These elements are developed in commentaries, legends and historiographies written as the support to the original sacred text (i.e. Torah). These additions are not important for theological testimony, but we can still search and find the theological testimonies in the folk elements. Folk-component of religion is very important because maintains an interest of the ordinary believers and fulfills their aesthetic and spiritual needs.
Moshe Teitelbaum, primarily on the basis of a historical report by another Hungarian
rabbi, Leopold Löw. Although Löw was a member of the Jewish Enlightenment (Haskalah) and would likely have been an opponent of a Hasidic rabbi, he describes Teitelbaum’s life with utmost respect. His work also covers Teitelbaum’s trade in amulets which is, in Löw’s view, the only thorny issue. By a great coincidence, one of Teitelbaum’s amulets can be found in the Jewish Museum in Prague. This artefact is researched and is discussed in the second part of the study, together with another of Teitelbaum’s amulets which exists in three differing versions. Both amulets contain biblical verses mentioning God’s protection. Most interesting links with BaHaB fasts and Shovavim are identified. Researchers in the field of Judaism and Religious studies may also appreciate the translations of three Yiddish sentences and the solution of several encrypted Biblical verses.
This paper represents first Czech attempt to comprise the history of research on the Mandaic pre-classical texts. These magic bowls and metal amulets are dated circa at the last four centuries of the antiquity and were found in Mesopotamia. The author writes first of all about early archaeological expeditions, their important figures and pioneering efforts to decipher the Mandaic magic texts. The works of such scholars as Henri Pognon, Rudolf Macúch or Joseph Naveh and their contributions are discussed. Also the views of contemporary researchers are mentioned. Christa Müller-Kessler, Erica Hunter and Matthew Morgenstern are the most sounding voices of the present day. At the end of the paper author speaks about the future publications on the Mandaic pre-classical texts. A short study about the clients and their families in this magical literature is also presented along with a debate on the relevance of the pre-classical texts for the Mandaic studies."
The Mandaean Aspar Maluašia was compared with other sources of Middle Eastern astrology and divination only in some cases. The old structure of this compilation suggested by Lady Drower is not sufficient for present studies and very important similar texts of Middle East were not mentioned in her translation. The author of this study proposes new structure and he points at the known astrological and divinatory writings with parallels of Aspar Maluašia. He also translates from Mandaic texts which are identified as Mandaean originals and reconstructs the original purpose and meaning of the compilation. Through study of its colophons the author traces the origins of Aspar Maluašia texts to the 17th century and the combination of separate texts to the 18th century. As the comparison proves, some of the contents of the Aspar Maluašia is actually much older and incorporates the Babylonian and Greek traditions – amongst them the Apocalypse of Daniel.
The first chapter is dealing with a possible connection of bowls and Hekhalot literature, which is also briefly introduced and described. Author analyzes and translates five Aramaic magic bowls and compares their preciously unique content with relevant macroforms of Hekhalot literature. As was stated by another scholars, the Aramaic magic bowls were written by people, who knew the Hekhalot literature and, possibly, were cherishing it. Next topic speaks about the influence of synagogue liturgy on the incantation of the bowls. It was found, the inspiration was drew especially from evening service and from the night recitation of Shema. Two bowls could be considered as the oldest manuscripts of Mishnah, containing Zevahim 5,3-4 which is read in the morning service. The third chapter describes the utilisation of the Bible in Jewish magic and focuses on three Aramaic magic bowls. One of them is probably made according to mezuzah. Two other bowls incorporate the verses from Targum Onkelos and also Targum Jonathan. These bowls could be also considered as the oldest extant manuscripts of Targum literature. The last chapter of analyses and translations focuses on legendary character of Lilith and her three adversaries, the angels Senoy, Sansenoy and Senmangeloph. The story of their origins attested in Alphabet of ben Sirach is introduced to the reader and also compared with one Aramaic magic bowl containing a very similar story. Another part of the chapter deals with historical figures of the rabbis Joshua bar Perahia and Hanina ben Dosa, which are present in many Aramaic magic bowls in the role of exorcists. The legends about Lilith, the angels and also about holy exorcists were merged in the passage of time into one incantation, which is illustrated on two Hebrew amulets from Jewish Museum in Prague.
The conclusion of the dissertation thesis answers the questions posed in the introduction. To study the Aramaic magic bowls is very important, because these artefacts can hold many interesting and vital information for Jewish and Biblical studies. The authors of the bowls had to be very skilled in liturgy, Targums and in rabbinic and Hekhalot literature. No doubt they belonged to the middle educated class, and were possibly scribes, synagogue official, meturgemans and also physicians, as proves an appendix about medicine terminology in the Aramaic magic bowls presented also in the final chapter. Last part of the work itself is briefly describing chosen scientific theories about the relation of religion and magic. These theories are applied on the subject of our Aramaic incantation bowls and thus verified."
The anthropogony myths are interpreted with an aid of the sacred texts of these traditions and their commentaries. The anthropogony of Judaism is presented as written in Torah, in Rashi's commentary and in the Babylonian Talmud and the Midrash Rabbah. Chapter about Christian conception of the first man Adam is written with use of the New Testament writings and some Christian apocrypha (such as The Gospel of Nicodemus). The Gnostic anthropogonies are represented by myths from The Book of Baruch, The Secret Book of John, and The Reality of the Rulers. As an addition there is an interpretation of the Mandaean myth of creation of man as written in Ginza Rabba. The chapter about anthropogony in Islam consists from citations of the Quran and from some Islamic quranic exegesies. The anthropogony of Yazidi people is taken from their sacred scripture called Black Book.
It should be noted that time included to the main structure of the anthropological myth some folk elements. These elements are developed in commentaries, legends and historiographies written as the support to the original sacred text (i.e. Torah). These additions are not important for theological testimony, but we can still search and find the theological testimonies in the folk elements. Folk-component of religion is very important because maintains an interest of the ordinary believers and fulfills their aesthetic and spiritual needs.
The paper is dealing with the artistic content and symbolism of the seven Jewish amulets from the Modern period kept in the Jewish Museum in Prague. Author also shortly describes the art on some amulets of the late antiquity and of the middle ages. The first analyzed amulet is a woodcut from 18th century and its origins can be traced to Sulzbach in Germany. Its copies can be found in collections of other institutions and also of private collectors. The most significant element of this amulet is the frame depicting a ritual of circumcision, Adam and Eve and basic floral motifs. Text of the amulet contains historiola about prophet Elijah exorcising Lilith, Psalm 121 and other minor magic phrases. Other technique commonly used in the manufacture of amulets was papercuting. Two papercuts used as amulets are also introduced in this paper. The bigger one was made in Slovakia and can be dated to the year 1878. It is very rich in colourful illustrations of lions, stags and birds. The last four amulets were created via lithography. Some Yisrael ben Yaakov Weinzen created the oldest one in Karlsruhe, Germany, in the year 1868. The menorah and the star of David depicted on this amulet are created only from the Hebrew text itself. While the menorah consists of the Psalm 67, the star of David contains Psalm 121, Malachi 3:23-24 and the piyut Prophet Elijah. Two other lithographs are copies from the same lithographic stone, whose artwork was made in 1888 by Joseph ben Moshe Chayim Bloch from Bohemia. They are very similar to the amulet from 1868, however the star of David includes an extra verse of Malachi 3,20. The last lithograph is anonymous and is dated to the end of 19th century. There are three stars of David and one menorah. The right star consists of the Hashkiveinu blessing and the left star consists of the piyut Halelujah and of blessing Baruch Adonai Leolam. In the middle of the amulet is the third star of David, which contains again Psalm 121 with additional Psalm 123 and two verses from Psalm 124. We can easily see, how much the liturgy of the synagogue influenced creators of amulets.
The article deals with Mandaic book of prayers known as Qulasta. In the beggining of the work the reader is introduced to the general characteristics of Qulasta and with the goal of the study. Further author sumarises the history of research on this collection of prayers and explains the role of kolophones in the text. Most of the study deals with the structure of Qulasta and its contents. Author used the English translation of Qulasta, its original Mandaic text and relevant secondary literature.
The presented study aims to basically describe the types of Mandaean texts, which were identified by Western scholars especially as the “magic” ones. Besides this “etic” point of view is also a short insight into the Mandaean “emic” perspective of the term for magic “haršia” along with related excerpts of Mandaean literature translated from Mandaic. Author explains the relationship between magic products and collections of magic formulas, copied and handed over by Mandaean magic specialists for centuries. The actual praxis of magic products is described with the translations of the notes, which were added by the scribes to some of the formulas in the amulets and first of all in the collections. The paper also informs the reader about the common structure of a typical magic text. In the conclusion, future possible research on the Mandaean magic texts is pointed out as well as the significance of these texts for current Mandaean and Jewish studies.
Autor v příspěvku popíše vliv války v Perském zálivu a důsledky nedávného amerického vpádu do Iráku na tamější muzejní sbírky a na archeologická naleziště. Pojedná o černém trhu s magickými miskami a o způsobech, jakými se z Iráku dostávají nejen do rukou západních sběratelů, ale i do rukou západních badatelů.
Author will present these amulets to the audience with the help of the actual photographs of amulets. Their symbolism, content and purpose will be explained and also compared to the other amulets in European collections.
Židovské muzeum v Praze chová ve sbírce rukopisů a tisků více jak deset papírových židovských amuletů v hebrejštině. Jedná se o předměty z 18. a 19. století vytvořené několika různými technologiemi. Nalezneme zde jeden dřevořez, pět ručně psaných amuletů, dva amulety tištěné a dva vyřezávané. U těchto předmětů lidové zbožnosti nechybí bohatá výzdoba i biblická symbolika. Samotnou kapitolou je v tomto případě dřevořez, jenž vyobrazuje Adama a Evu a také čtyři muže provádějící obřízku na malém chlapci. Velmi složitě se pak jeví Davidova hvězda a menora, které jsou vytvořeny z ručně psaného hebrejského písma na čtyřech podobných amuletech. Unikátní je také technologie vyřezávaných amuletů, která při zhotovování amuletu vyžadovala jistě velkou zkušenost a trpělivost. Jeden barvený vyřezávaný amulet dokonce zobrazuje lvy a jelínky, oblíbené židovské motivy.
Po dva tisíce let se účel amuletů nezměnil. Mají chránit před zlými silami celou domácnost, případně rodičku a novorozené děti. Texty amuletů tvoří z velké většiny biblické verše a historioly, jejichž kořeny sahají až do pozdní antiky. Krvežíznivá démonka Lilit a satan jsou zaháněni ve jménu různých andělů. V populární historiole obsažené v amuletech potkává prorok Eliáš samotnou Lilit, která má namířeno za majiteli amuletů, kterým chce uškodit. Prorok však tragédii zabrání tím, že Lilit vyděsí Hospodinovými jmény a ta mu ve strachu prozradí jména svá. Pouze skrze ně ji lze porazit. Právě proto jsou za historiolou v amuletu uvedena.
Prostřednictvím fotografií seznámí autor posluchače s jednotlivými druhy těchto amuletů ze Židovského muzea v Praze, vysvětlí jejich symboliku, obsah a techniku zhotovení. Rovněž představí i exempláře z dalších evropských institucí, které jsou pravděpodobně ze stejných dílen, jako amulety pražské.