APOTROPAIC PRAYERS IN THE SECOND TEMPLE PERIOD

ESTHER ESHEL Bar-Ilan Universiry

Introduction

Apotropaic prayers and hymns request God's protection from evil spirits. These prayers, already known in ancient , became more common in the Second Temple period. In this paper, I will investigate the biblical background and early development of apotropaic prayers, through the lens of Qumran. 1 I begin with a brief look at biblical apotropaic prayers and their non• biblical usage and then survey the corpus of apotropaic prayers com• posed during the Second Temple period, focusing on two groups of such prayers. The first group comprises five apotropaic prayers of non-sectarian origin, but known at Qumran: one in the Aramaic Levi Document; two among the apocryphal psalms of 11 QPsa; and two found in the book of Jubilees. The second group comprises four doc• uments found at Qumran containing apotropaic hymns, all of which seem to be close to the thought of the Qumran sect, and which thus may have been composed by members of the sect. These are: 4QS 1O-4QS 1 1, 4Q444, 6Q18, and 1QHa Frg. 4. I will conclude by contrasting these apotropaic prayers with another group of magical texts found at Qumran, but probably not of sec• tarian origin: incantations against demons (4QS60, 8QS, IIQII). Whereas apotropaic prayers request God's protection from threat• ening external evil forces, incantations address the evil forces direcdy, seeking to expel demons already at work. Finally, I will draw some

1 Recent research on the Qumran scrolls has begun to give more attention to the magical texts found at Qumran, to the terminology they use, and to the ideas and practices they may represent. For a helpful summary of the state of the ques• tion, along with recent bibliography, see P. S. Alexander, "The Demonology of the ," in TIe Dead Sea Scrolls qfier Fifty Years: A Comprehensive Assessment (2 vols.; ed. P. Flint and j. VanderKam; Leiden: Brill, 1999), 2:331-53. 70 ESTHER ESHEL inferences about the relationship between prayer and magical prac• tice in the Qumran sect. 2

1. Biblical Antecedents: The ?y and

The oldest Jewish apotropaic prayer is the Priestly Blessing found in Numbers 6:24-26:

1,QiD" iili1' 1J'J' 1Jn', T'?~ ,'m ilIii' ,~' cn'?iD 1'? DiD" T'?~ ,'m iili1' ~iD' The Lord bless you and protect you! The Lord deal kindly and graciously with you! The Lord bestow his favor upon you and grant you peace! (NJPS) Elements of this prayer have been found in inscriptions and amulets dating from as early as the ninth and eighth centuries BeE.3 The Priestly Blessing was used by the authors of 1QS 2:2-4, 1QSb, 11 QBer 1-2, and 4Q285 1, who adapted and enlarged it. In 1QS 2:5-9, the blessing is inverted into a curse pronounced by the against "the people of Belial's lot."4

2 Apotropaic prayers can be found in non-Jewish sources as well. I note a Greek apotropaic silver phylactery found in Therasos, dated to the second or third cen• tury CEo It reads: "Blessed be The Lord Sabaoth," followed by a long list of angels, and finally the request: "Protect from every male demon or female demon, Phaeinos whom Paramona bore." See R. Kotansky, Greek Magical Amulets: The Inscribed Gold, Silver, Copper, and Bronze Lamellae, Part I' Published Texts if Knoum Provenance (Papyrologica Coloniensia 22; Opladen: Westdeutscher Verlag, 1994), 206-10, No. 38, II. 6-8. 3 Cf., for example, this inscription, found at Kuntillet 'Ajrud: 11atZl'l 1<::l>1J' .iir11iD~'?1 F~rI iilii''? .lrlY1J .rI~ .O'?tiJii r']n~'? 1a~ 1'1a~ 1a~ (?) c':i,.Il 1.1l J'l11~ .C.ll W1 Amaryahw says: "Say to my lord: Is it well with you? I bless you by YHWH of Ternan and his Asherah. May he bless you and keep you and be with my lord [forever (?)J. See Z. Meshel, Kuntillet 'AJrud. A Religious Center from the Time if the Judaean Monarchy on the Border if Sinai. (Israel Museum Catalogue 175; Jerusalem: Israel Museum, 1978); M. Weinfeld, "Kuntillet 'Ajrud Inscriptions and their Siguificance," SEL I (1984): 121-30; and]. M. Hadley, "Some Drawings and Inscriptions on Two Pithoi from Kuntillet 'Ajrud," VT 37 (1987): 180-211, on whose presentation the trans• lation is based. A shorter version of the Numbers passage is found on a silver amulet from in Jerusalem. See G. Barkay, "The Priestly on Silver Plaques from Ketef Hinnom in Jerusalem," Tel Aviv 19 (1992): 139-92. 4 See the discussion of B. Nitzan, Qymran Prayer and Religious Poetry (STDJ 12; Leiden: Brill, 1994), 145-71.