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114–115. although, Ginzberg saw that “both resources (= Vita Adae et Evae and Pirkei de-Rabbi Eliezer) return to the previous Halaka. ” In Bav. Yomā 78/a (not 87/a, as indicated via Ginzberg) Rav Yoseph is quoted as announcing ritually unclean lady may well take a detoxification tub whereas she is immersed merely as much as her neck in water. The Gemarā, even though, comments that this isn't the accredited ruling (and a girl is cleansed provided that she immerses thoroughly within the water; see additionally Slavonic Vita Adae et Evae, 36, four, in Charles, Pseudepigrapha, p. 135). See extra Toseftā Kippurim iv (v), five, and Bav. Yomā 77/b (twice); Bav. Berakhot 25/b. The Hekhalot Literature 139 banquet of Shavuʿot (“aẓeret”), on New Year’s Day, the Day of Atonement, firstly of each month, and so on. 22 within the Hekhalot tractates that take care of heavenly ascents, the advanced practices, that are prescribed, are in general incantations (or hymns), the asserting of “strange names” (voces magicae or nomina barbara), charms and magical seals. As for the incantations or hymns, they've got already been mentioned above in bankruptcy One. To remind the reader, Hekhalot Rabbati opens with the query: “What are the incantations which might be acknowledged via him who desires to consider the imaginative and prescient of the Merkavah, to descend appropriately and to ascend effectively? ” because the final phrases point out, the functionality of those incantations is to behavior the visionary thoroughly via the entire harmful occasions or moments, which he may perhaps stumble upon during his mystical trip. certainly, we now have already obvious that during the Apocalypse of Abraham the angel Iaoel advised the visionary to worship and utter the track, which he had taught him. it seems that he did so in an effort to shield the visionary and to reinforce him opposed to the “adventures” he was once to event in heaven. The theurgic caliber of those incantations turns into obvious from passages in Maʿaseh Merkavah. either passages are brought as questions, which Rabbi Yishmael requested Rabbi ʿAkiva. within the first one, Rabbi Yishmael enquired, “How can a guy achieve a imaginative and prescient of what's above the Seraphim who stand above Rozaya, Lord God of Israel? ” To which Rabbi ʿAkiva replied, “When I ascended to the 1st Hekhal, I acknowledged a prayer, and [then] I observed from the 1st Hekhal in heaven to the 7th Hekhal. ”23 the second one passage asks, “How can a guy have those visions and spot what Rozaya, Lord God of Israel, is doing? ” Rabbi ʿAkiva’s solution hence was once “I prayed a prayer of compassion and hence i used to be kept. ”24 cognizance has been given to those hymns in bankruptcy One. the focal point there has been on matters about the epistemological essence of the hymns and this when it comes to developing the ontology of the magical event. some time past, the protecting, that's magical or theurgic, functionality of the hymns acquired basic realization. They have been seen as incantations with adjuratory parts. 22 23 24 Synopse, §§ 424 and 659–663. —Compare, for example, ok. Preisendanz, Papyri Graecae Magicae, (Stuttgart: Verlag Teubner, 1974), vol.