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Hebrew characters)
"It is not lawful to go out in an amulet, which is not approved, but if it be approved, it is lawful. Whether it be the man or the amulet, which is approved, makes no difference; for instance, if a man have written one and the same charm in three copies, and all three have affected a cure, the man is approved with respect to that charm every time that he writes it, but not with respect to other charms; neither is the amulet approved if written by another. There is also no difference in the case, when the amulet is approved but the man not so; for instance, if a man write one charm, and only one copy, and has with it effected a cure three times, then that copy is approved for every man. A third case is, when both the man and the amulet are approved; for instance, if a man write one charm in three copies, and each has been of use to three men or to one man three times, then the man is approved with respect to this charm in every copy which he may write, and these copies are considered as approved for the use of all men. But if he have written three different amulets for one man, and have cured him three times, then neither the man nor the amulet is approved. Further, it is lawful to go out with an approved amulet, whether it be a writing or one made of roots, and whether the man be dangerously ill or not. Neither is it necessary that he should have been already epileptic, and now makes use of it for a cure. On the contrary, if he be of an epileptic family, and wear it as a preventive, it is lawful." (Orach Chaiim. sec. 301.) There can be no mistake here. This is Jewish law binding upon all who acknowledge tradition. Neither is it a doubtful or passing notice; on the contrary, the different cases are all enumerated, and every particular specified. The oral law here gives the most unqualified sanction to the use
